LIBRAEY 

OF  THE 

Theological  Seminary, 

PRINCETON,  N.  J. 

^BX  5037    -S36   1810  v. 5 
,  Scott,  Thomas,  1747-1821 
Theological  works 

E 


THEOLOGICAL  WORKS, 

PUBLISHED  AT  DIFFERENT  TIMES, 

AND  NOW  COLLECTED  INTO  VOLUMES. 


VOL.  V. 


Digitized  by  the  Internet  Archive 
in  2014 


https://archive.org/details/theologicalworks05scot_0 


THEOLOGICAL  WORKS, 


PUBLISHED  AT  DIFFERENT  TIMES, 

AND  NOW  COLLECTED  INTO  VOLUMES. 


BY  THOMAS  ^COTT, 

RECTOR  OF  ASTON  SANDFORD,  BUCKS. 


VOL.  V. 

ESSAYS  ON  THE  MOST  IMPORTANT  SUBJECTS  IN 

RELIGION. 


FIRST  AMERICAN  EDITION. 


PHILADELPHIA: 

PRINTED  FOR  WILLIAM  W.  WOODWARD,  CORNER  OF  SECOND 
AND  CHESNUT  STREETS. 

1810.' 


/ 


CONTENTS 

01 

THE  FIFTH  VOLUME. 


ESSAYS  ON   THE  MOST  IMPORTANT  SUBJECTS  IN 
RELIGION. 

ESSAY  I. 

PAGE 

On  the  Divine  Insfiiratian  of  the  Holy  Scri/itures       -  5 
ESSAY  II. 

Gn  the  importance  of  revealed  truth;  the  duty  of  reading 
the  Scriptures;  and  the  manner  in  -which  they  should  be 
read  -----  27 

ESSAY  III. 

On  the  Scriptural  Character  of  God       ...  46 


CONTENTS. 

ESSAY  IV. 

A  brief  exposition  of  the  Ten  Commandments,  as  comfiri~ 
sing  the  substance  of  the  Moral  Law        ...  64 

ESSAY  V. 

On  Man's  situation,  as  a  Sinner,  in  the  present  world  94 
ESSAY  VI. 

On  the  Deity  of  Jesus  Christ         -         -        -       -  111 

ESSAY  VII. 

The  Doctrine  of  Christ's  Deitij  shewn  to  be  essential  to 
Christianity:  and  some  objections  to  the  doctrine  briefly 
answered  -  -  -  -  -  136 

ESSAY  VIII. 

On  the  nature  and  design  of  the  Mediatorial  Office,  sus- 
tained by  the  Lord  Jesus  Christ         -         -         -  158 

ESSAY  IX. 

On  ike  Merits  and  Atonement  of  Christ         -         -  175 
ESSAY  X. 

On  the  Exaltation  of  Christ,  and  his  Appearance  in  the 
presence  of  God  in  our  behalf       -       -       -       -  196 


ESSAY  XI. 

On  Justification  -  -  -  -  215 


CONTENTS. 


ESSAY  XII. 

On  Regeneration      ,  -  -         -  -         -  238 

ESSAY  XIII. 

On  the  Personality  and  Deity  of  the  Holy  Spirit;  with 
some  thoughts  on  the  Doctrine  of  the  sacred  Trinitij  256 

ESSAY  XIV. 

On  the  Gifts  and  Influences  of  the  Holy  Spirit      _  -  277 

ESSAY  XV. 

On  the  uses  of  the  Moral  Law,  in  Subserviency  to  the  Gos- 
pel  of  Christ  -  -  -  -  297 

ESSAY  XVI. 

On  the  Believer's  Warfare  and  Experience       -       -  316 

ESSAY  XVII. 

On  the  Privileges  enjoyed  by  the  True  Believer        -  334 

ESSAY  XVIII. 

On  the  disposition  and  character,  peculiar  to  the  true  Be- 
liever -  353 

ESSAY  XIX. 
The  Subject  continued         -  370 

ESSAY  XX. 

On  the  Believer's  Attention  to  relative  Duties         -  394 


CONTENTS. 

ESSAY  XXI. 

The  subject  continued       -  409 

ESSAY  XXIL 

On  the  Christian's  Improvement  of  his  Talents        -  430 

ESSAY  XXIII. 

On  Prayer  -  -  -  -  -  448 

ESSAY  XXIV. 

On  Baptism,  and  the  Lord's  Supper        -         -  467 

ESSAY  XXV. 

On  the  state  of  separate  Spirits;  the  Resurrection  of  the 
Body;  Judgment  and  Eternity  r  485 


ESSAYS 


THE  MOST  IMPORTANT  SUBJECTS 


IN 


RELIGION. 


The  Sixth  Edition. 


To  the  Law  and  to  the  Testimony:  if  they  sfieak  not  according 
to  this  word  it  is  because  there  is  no  light  in  them.  Is.  viii.  20, 


Vol.  V.  B 


PREFACE. 


'  JL"*  HE  original  design  of  this  compendious  work  was,  in  sonic 
respects,  different  from  the  direction  which  it  took  durin  the 
course  of  its  publication.  The  author  intended,  by  a  series  of 
Essays,  each  comprised  in  a  single  number,  to  guard  the  minds 
of  young  people  especially,  against  the  infidelity  and  scepticism 
of  modern  times,  as  well  as  to  give  a  distinct  view  of  the  grand 
peculiarities  and  excellent  tendency  of  genuine  Christianity.  He 
purposed,  not'  to  be  strictly  methodical,  argumentative,  or  sys- 
tematic^ but  to  treat  a  variety  of  subjects  in  a  familiar,  easy, 
and  engaging  manner.  The  attempt,  however,  soon  convinced 
him,  that  he  had  not  the  requisite  talents  for  Essays  of  this  de- 
scription; and  that  he  must  leave  it  to  persons  of  a  more  versa- 
tile and  happy  genius;  to  furnish  that  species  of  publication 
which  seems  most  suited  to  the  present  circumstances,  and 
best  adapted  to  the  taste  of  modern  readers. 

As,  however,  the  Essays  first  published  met  with  great  en- 
couragement, and  had  considerable  circulation,  he  proceeded 
on  the  plan  to  which  he  found  himself  most  competent:  and, 
without  the  least  previous  design,  he  at  length  completed,  ac- 
cording to  his  views,  a  compendious  System  of  the  Christian 
Religion. 

In  the  present  edition,  great  pains  have  been  bestowed,  in 
correcting  the  inaccuracies  of  the  style;  in  rendering  perspi- 
cuous such  passages,  as  had  been  left  rather  obscure  from  re- 
gard to  brevity;  in  giving  energy  to  some  arguments  which 
had  not  been  stated  in  their  full  force;  and  in  placing  several 
illustrations  to  greater  advantage.  Peculiar  care  has  likewise 
been  taken  to  render  the  scriptural  references  and  quotations 


rKEFACE. 


accurate;  and  further  proof,  from  the  sacred  oracles,  has  fre- 
quently been  adduced,  in  support  of  the  conclusions  which  had 
been  formed:  a  correct  and  copious  Index,  for  the  conveniency 
of  the  reader,  has  also  been  annexed. 

The  work,  thus  revised,  the  author  commends  to  the  candour 
of  the  publick,  from  which  it  has  already  met  with  a  favourable 
reception:  and  he  earnestly  begs  the  prayers  of  all  pious  Chris- 
tians, for  the  divine  blessing  on  this  attempt;  and  on  all  his 
other  feeble  endeavours  to  spread  the  knowledge  of  the  bles- 
sed gospel  of  God  our  Saviour,  and  to  excite  and  direct  believ- 
ers to  adorn  that  holy  doctrine  by  their  whole  conduct  and  con- 
versation. 


ESSAY  I. 


On  the  Divine  Inspiration  of  the  Holy  Scriptures. 


It  is  manifest  to  all  who  seriously  reflect  on  the  pow- 
ers and  propensities  of  human  nature,  that  we  are 
formed  capable  of  religion,  and  have  an  inward  con- 
sciousness that  we  ought  to  worship  some  superior 
Being,  on  whom  our  safety  and  happiness  depend:  but 
at  the  same  time,  the  state  of  the  world,  in  all  places 
where  the  Bible  has  not  been  known,  unanswerably 
proves,  that  we  are  incapable  of  discovering  for  our- 
selves, a  religion  which  is  wrorthy  of  God,  suited  to 
our  wants,  and  conducive  to  our  true  interest.  The 
shortness  of  life  also,  and  the  reasonable  persuasion 
that  men  in  general  entertain  of  a  future  state,  concur 
to  show  that  our  grand  concern  lies  in  another  world. 
Yet  uncertainty  and  perplexity,  nay,  palpable  error  and 
absurdity,  have  ever  encumbered  men's  reasonings  and 
conjectures  on  these  important  subjects.  Even  at 
Athens,  Jehovah  was  "the  unknown  God,"*  and 
all  beyond  the  grave  was  an  unknown  world. 


*  Acts  xvii. 


23. 


6 


ON  THE  DIVINE  INSPIRATION 


The  wisest  of  the  Pagans,  therefore,  considered  a 
revelation  from  the  Deity  as  exceedingly  desirable  in 
order  that  bewildered  mortals  might  iearn  the  way ,  in 
which  they  could  worship  him  with  acceptance  and  be 
happy;  and  some  of  them  entertained  hopes,  that  biich 
an  inestimable  favour  would  at  length  be  vouchsafed. 
Indeed  confused  expectations  of  this  kind  have  been 
common  in  the  world;  as  is  manifest  from  the  recep- 
tion that  hath  been  given  to  pretended  revelations, 
which  otherwise  could  not  have  obtained  credit  and 
currency. 

Various  impositions,  in  this  important  concern, 
have  been  detected  by  careful  investigation:  and  there 
is  but  one  book  in  the  world,  in  behalf  of  which,  as  a 
divine  revelation,  any  thing  even  plausible  can  be  ad- 
vanced. This  has  stood  the  test  of  ages  and  undergone 
the  most  severe  scrutiny;  and  the  more  carefully  serious 
enquirers  have  examined  it,  the  fuller  conviction  have 
they  obtained  of  its  divine  authority.  No  one  now  ven- 
tures forth  as  an  avowed,  sober,  and  manly  adversary, 
to  dispute  its  claim  in  the  open  field  of  fair  argument: 
yet  few  in  comparison  are  practically  convinced,  that 
it  is  the  unerring  word  of  God;  and  an  increasing 
number  of  objectors  perplex  themselves  and  others, 
by  discovering  supposed  inconsistencies  and  unimport- 
ant difficulties;  or  by  setting  up  their  own  reasonings 
and  imaginations  in  opposition  to  its  doctrines,  and 
making  that  disagreement  a  ground  of  hesitation  or  re- 
jection. So  that  scepticism,  and  a  partial,  frivolous, 
disingenuous,  carping  infidelity  have  become  exceed- 
ingly common;  the  minds  of  young  persons  especially 


OF  THE  HOLY  SCRIPTURES. 


7 


are  thus  poisoned;  great  pains  are  taken  to  disseminate 
these  cavils  and  objections,  (though  they  have  been 
solidly  answered  again  and  again;)  and  those  persons 
are  treated  as  weak  enthusiasts,  or  irrational  bigots, 
who  simply  believe  the  Scriptures  as  the  sure  testi- 
mony of  God. 

It  may,  therefore,  be  seasonable  to  state,  with  all 
possible  brevity,  some  of  the  most  conclusive  reasons, 
by  which  reflecting  men  have  been  induced  to  submit 
to  the  authority  of  the  Bible,  and  to  believe  that  it  is  a 
revelation  from  the  God  of  truth.  By  the  divine  Inspi- 
ration of  the  holy  Scriptures,  I  mean,  '  Such  an  im- 
4  mediate  and  complete  discovery,  by  the  Holy  Spirit 
*  to  the  minds  of  the  sacred  writers,  of  those  things 
'  which  could  not  have  been  otherwise  known;  and 
'  such  an  effectual  superintendency,  as  to  those  mat- 
'  ters  which  they  might  be  informed  of  by  other  means, 
'  as  entirely  preserved  them  from  error,  in  every  par- 
'  ticular,  which  could  in  the  least  affect  any  of  thedoc- 
'  trines  or  precepts  contained  in  their  books.'  Every 
proposition,  therefore,  is  to  be  considered  as  the  sure 
testimony  of  God,  in  that  sense  according  to  which  it 
is  proposed  as  truth.  Those  facts  occurred,  and  those 
words  were  spoken,  as  to  the  import  of  them,  and  the 
instruction  to  be  deduced  from  them,  which  there 
stand  recorded;  but  we  must  judge  concerning  the 
morality  of  men's  actions,  and  the  truth  of  their  senti-  - 
ments,  by  the  preceptive  and  doctrinal  parts  of  the 
Scriptures.  Nor  does  it  at  all  invalidate  the  complete 
inspiration  of  the  sacred  writers,  to  allow  that  they  ex- 
pressed themselves  in  common  language,  and  wrote  of 


8  ON   THE  DIVINE  INSPIRATION 

things  as  men  generally  spoke  of  them,  rather  than 
according  to  philosophical  exactness,  or  in  the  style 
that  was  used  in  the  schools  of  the  learned  during  the 
ages  in  which  they  lived.  Supposed  or  unimportant 
errors,  or  inaccuracies  of  expression,  in  such  things, 
are  not  in  the  least  inconsistent  with  that  entire  divine 
inspiration  of  which  we  speak;  for  the  Scriptures  were 
not  written  to  render  us  exact  philosophers,  or  to  in- 
struct us  in  ancient  history  and  geography,  but  to 
"  make  us  wise  unto  salvation."  Nor  do  the  few  im- 
material mistakes,  which  in  a  long  course  of  years  have 
crept  in,  through  the  errors  of  transcribers,  create  any 
difficulty  or  uncertainty  to  the  humble  and  teachable 
enquirer:  though  they  frequently  give  occasion  to  the 
self-sufficient  to  cavil  and  object;  for  the  "  Lord  taketh 
the  wise,  in  their  own  craftiness." 

And  let  it  be  well  considered,  that  it  is  perfectly 
futile  and  absurd  for  any  man  to  dispute  against  the 
reasonableness  of  the  doctrines,  the  credibility  of  the 
facts,  or  the  justice  of  the  divine  dispensations,  as 
stated  in  the  Bible;  while  he  finds  himself  unable  to 
answer  the  plain  arguments,  which  are  adduced  to 
prove  the  whole  to  be  the  word  of  God.  Where  the 
premises  are  undeniable,  and  the  deductions  unavoid- 
able, obstinacy  and  self-conceit  alone  will  persist  in  in- 
credulity; and  ridicule,  reviling,  subtle  insinuations,  or 
witty  sarcasms,  are,  in  such  a  case,  certain  indications 
of  a  proud  and  bitter  enmity  to  the  truth  itself.  If 
then  the  arguments,  that  shall  be  adduced,  be  sufficient 
to  establish  the  divine  authority  of  the  Scriptures,  I 
trust  the  reader  will  recollect,  that,  as  a  reasonable  and 


Of1   THE   HOLY  SCRIPTURES. 


9 


accountable  creature,  he  is  bound  to  study,  believe, 
and  obey  them;  and  to  make  them  the  rule  and  stand- 
ard of  all  his  principles,  affections,  and  conduct.  These 
things  being  premised,  1  observe — 

I.  That  vast  numbers  of  wise  and  good  men,  through 
many  generations  and  in  distant  countries,  have  agreed 
in  receiving  the  Bible  as  a  divine  revelation.  Many  of 
them  have  been  noted  for  seriousness,  erudition,  pe- 
netration, and  impartiality  in  judging  of  men  and  things. 
With  much  labour  and  patient  investigation,  they  de- 
tected the  impostures  by  which  their  contemporaries 
were  duped:  yet  the  same  assiduous  examination  con- 
firmed them  in  believing  the  Bible  to  be  the  word  of 
God;  and  induced  them  to  recommend  it,  living  and 
dying,  to  all  others,  as  the  source  of  wisdom,  hope, 
and  consolation.  In  this  view,  even  the  tradition  of  the 
church  has  much  weight:  for,  whatever  abuse  has  been 
made  of  the  term,  by  such  as  generally  were  no  part 
of  the  true  church;  yet  the  whole  company  of  those, 
who  have  worshipped  the  living  God  in  spirit  and  truth, 
("including  them  who  ventured  and  laid  down  their 
lives  for  conscience'  sake,  and  who  were  the  most  pious, 
holy,  and  useful  men  in  every  age,)  having  unani- 
mously concurred  in  handing  down  to  us  the  Scrip- 
tures as  a  divine  revelation,  and  having  very  little  dif- 
fered about  the  books  which  constitute  that  sacred  de- 
posit, must  be  allowed  to  be  a  consideration  of  great 
importance.  And  1  cannot  but  suppose,  that  if  a  being 
of  entire  impartiality,  of  a  sound  mind,  and  u  Uoiy  dis- 

Vol.  V.  C 


10 


;)M  THE  DIVINE  INSPIRATION 


position,  should  be  shew  n  the  two  companies,  of  those 
who  have  received,  and  those  who  have  rejected,  the 
Scriptures;  and  should  compare  the  seriousness,  learn- 
ing, patient  investigation  of  truth,  solid  judgment,  holy 
lives,  aiid  composure  in  a  dying  hour,  (without  un- 
manly terror  or  indecent  levity,)  of  the  one  company, 
with  the  character  and  conduct  of  the  other,  he  would 
be  induced  to  take  up  the  Bible  with  profound  vene- 
ration, and  the  strongest  prepossession  in  its  favour. 

II.  The  agreement  of  the  sacred  writers  among 
themselves  is  another  cogent  argument  of  their  divine 
inspiration.  Should  an  equal  number  of  contempo- 
raries, of  the  same  country,  education,  habits,  profes- 
sion, natural  disposition,  and  rank  in  life,  concur  in 
writing  a  book  on  religious  subjects  as  large  as  the 
Bible,  each  furnishing  his  portion,  without  comparing 
notes  together;  the  attentive  reader,  whose  mind  has  been 
long  inured  to  such  studies,  would  be  able  to  discover 
tome  diversity  of  opinion  among  them.  But  the  penmen 
of  the  scripture  succeeded  each  other,  during  the  term  of 
fifteen  hundred  years:  some  of  them  were  princes  and 
priests,  others  shepherds  and  fishermen;  their  natural 
abilities,  education,  habits,  and  employments,  were 
exceedingly  dissimilar;  they-  wrote  laws,  history,  pro- 
phecy, odes,  devotional  exercises,  proverbs,  parables, 
doctrines,  and  controversy;  and  each  man  had  his  dis- 
tinct department:  yet  they  all  exactly  coincide  in  the 
exhibition  which  they  give  us  of  the  perfections, 
works,  truths, and  will  of  God;  of  the  nature,  situation, 
and  obligations  of  man;  of  sin  and  salvation;  of  this  world 


OF   THE   HOLY  SCRIPTURES. 


and  the  next;  and  in  short  of  all  things  connected  with 
our  duty,  safety,  interest,  and  comfort,  and  in  the  whole 
of  the  religion  inculcated  by  them.  They  all  were 
evidently  of  the  same  judgment;  all  aimed  to  establish 
the  same  principles,  and  applied  them  to  the  same 
practical  purposes.  Apparent  inconsistences  will  in- 
deed perplex  the  superficial  reader,  but  they  will  van- 
ish  upon  a  more  accurate  investigation;  nor  can  any 
charge  of  disagreement,  among  the  writers  of  the 
Bible,  be  substantiated:  for  it  can  only  be  said,  that 
they  related  the  same  facts  with  different  circumstance;; 
which  are  perfectly  reconcileable;  and  that  they  gave 
instructions  suited  to  the  persons  whom  they  addressed, 
without  systematically  shewing  the  harmony  of  them 
with  other  parts  of  divine  truth.  They  wrote  not  by 
concert,  and  bestowed  no  pains  to  avoid  the  appear- 
ance of  inconsistency:  yet  the  exact  coincidence,  thnt 
is  perceived  among  them  by  the  diligent  student,  is 
most  astonishing,  and  cannot  be  accounted  for  on  any- 
rational  principles,  without  admitting  that  they  wrote 
"  as  they  were  moved  by  the  Holy  Ghost." 

To  this  we  may  add,  that  the  scriptural  history  ac- 
cords, in  a  wonderful  manner,  will:  the  most  authen- 
tick  records  which  remain,  of  the  events,  customs, 
and  manners  of  the  countries  and  ages  to  which  it 
stands  related.  The  rise  and  fall  of  empires,  the  revo- 
lutions that  have  taken  place  in  the  world,  and  the 
grand  outlines  of  chronology,  as  mentioned  or  referred 
to  in  the  scriptures,  are  coincident  with  those  stated 
by  the  most  approved  ancient  writers:  whilst  the  pal- 
pable errors  in  these  respects,  detected  in  the  apoerv- 


12 


ON    THE  DIVINE  INSPIRATION 


phal  books,  constitute  one  of  the  most  decisive  reasons 
for  rejecting  them  as  spurious.  The  history  of  the 
Bible  is  of  far  greater  antiquity  than  any  other  records 
extant  in  the  world:  and  it  is  remarkable,  that  in  nu- 
merous instances  it  shows  the  real  origin  of  those  ab- 
surd fables,  which  disgrace  and  obscure  all  other  his- 
tories of  those  remote  times;  which  is  no  feeble  proof, 
that  it  was  derived  from  some  surer  source  of  infor- 
mation than  human  tradition. 

III.  The  miracles,  by  which  the  writers  of  the 
Scriptures  confirmed  their  divine  mission  to  their  con- 
temporaries, afford  us  also  a  most  convincing  proof  in 
this  matter.  The  accounts  of  these  miracles  may  be 
evidently  shewn  to  have  been  published,  very  soon 
after  the  time,  and  at  the  places,  in  which  they  were 
said  to  have  been  wrought  in  the  most  conspicuous 
manner,  and  before  vast  multitudes,  enemies  as  well 
as  friends:  yet  thispublick  challenge  never  called  forth 
any  man  to  deny  that  they  were  really  performed;  nor 
was  an  attempt  of  this  kind  ever  made  till  long  after- 
wards. Can  any  man  of  common  sense  think,  that 
Moses  and  Aaron  could  possibly  have  persuaded  the 
whole  nation  of  Israel,  that  they  had  witnessed  all  the 
plagues  of  Kgypt,  passed  through  the  Red  Sea  with 
the  waters  piled  on  each  side  of  them,  gathered  the 
manna  every  morning;  and  seen  all  the  wondersrecord- 
ed  in  their  Tiistory,  had  no  such  events  taken  place? 
If  then,  that  generation  could  not  thus  be  imposed  on, 
when  could  the  belief  of  these  extraordinary  transac- 
tions be  palmed  upon  the  nation?  Surely,  it  Mould 


OF  THE   HOLY  SCRIPTURES. 


13 


have  been  impossible  in  the  next  age,  to  persuade 
them  that  their  fathers  had  seen  and  experienced  such 
wonderful  things,  when  they  had  never  before  heard  a 
single  word  about  them  in  all  their  lives;  and  when  an 
appeal  must  have  been  made  to  them,  that  these  were 
things  well  known  among  them!  What  credit  could 
have  been  obtained  to  such  a  forgery  at  any  subsequent 
period"?  It  would  have  been  absolutely  necessary,  in 
making  this  attempt,  to  persuade  the  people,  that  such 
traditions  had  always  been  current  among  them;  that 
the  memory  of  them  had  for  ages  been  perpetuated  by 
days  and  ordinances,  observed  by  all  the  nation;  and 
that  their  whole  civil  and  religious  establishment  had 
thence  originated:  and  could  this  possibly  have  been 
effected  if  they  all  knew  that  no  such  memorials  and 
traditions  had  ever  before  been  heard  of  among  them? 
— The  same  might  be  shown  concerning  the  other 
miracles  recorded  in  Scripture;  especially  those  of 
Christ  and  his  apostles:  and  it  might  be  made  evident 
that  the  man,  who  denies  that  they  were  actuallv  per- 
formed, must  believe  more  wonderful  things  without 
any  evidence,  than  those  are  which  he  rejects,  though 
established  by  unanswerable  proof.  But  brevity  will 
only  allow  me  to  insist  on  one  miraculous  event,  viz. 
the  resurrection  of  the  Lord  Jesus:  for  this  being  once 
proved,  the  substance  of  the  whole  Scripture  is  evin- 
ced to  be  a  divine  revelation.  His  doctrine  and  and  au- 
thority establish  the  authenticity  of  the  Old  Testament, 
and  the  witnesses  of  his  resurrection  wrote  the  New 
Testament. 

Almost  all  human  affairs  are  conducted  by  testi- 


14  ON  THE  DIVINE  INSPIRATION 

mony:  the  occurrence  of  two  or  three  unexceptiona- 
ble witnesses  is  sufficient  to  prove  any  fact,  that  is  in 
its  own  nature  credible:  and  the  resurrection  of  a  dead 
person,  by  Omnipotence,  and  for  the  most  important 
purposes,  cannot  reasonably  be  deemed  incredible. 
The  ancient  prophets  had  predicted  the  resurrection 
of  the  Messiah;*  and  indeed  every  pre-intimation  of 
his  glorious  and  perpetual  kingdom,  when  compared 
with  the  prophecies  of  his  suffering  and  death,  implied 
that  he  would  rise  again  from  the  dead.  His  very  ene- 
mies knew,  that  he  had  foretold  his  own  resurrection 
within  three  daysy  and  they  took  precautions  accord- 
ingly: yet  the  body  was  gone,  and  they  could  give  no 
rational  account  what  was  become  of  it.  The  whole 
authority  was  vested  in  them,  and  their  reputation  was 
deeply  concerned:  yet  they  rather  chose  to  bear  the 
open  charge  of  the  basest  murder  and  prevarication 
imaginable,  than  to  excite  any  further  enquiry,  by 
bringing  either  the  soldiers  who  guarded  the  sepulchre, 
or  the  disciples  who  were  said  to  have  stolen  the  body, 
to  a  publick  trial,  though  they  had  the  latter  in  their 
custody.  The  eleven  apostles  (to  whom  a  twelfth  was 
soon  added,)  were  a  sufficient  number  of  competent 
witnesses:  being  men  of  plain  sense  and  blameless 
lives,  they  could  not  but  identify  the  person  of  their 
Master  whom  they  had  so  long  attended;  they  unani- 
mously  testified,  that  they  had  received  the  fullest  as- 
surances of  their  senses  to  his  resurrection,  and  at 


*Ps.  xvi.  10.  Is.  liii.  10—12. 


OF  THE  HOLY  SCRIPTURES. 


15 


length  beheld  him  ascend  up  towards  heaven,  till  he 
was  received  out  of  their  sight;  and  they  persisted 
invariably  in  this  testimony  for  many  years.  They 
were  evidently  intimidated  to  a  great  degree  by  the 
crucifixion  of  their  Lord,  and  backward  to  credit  his 
resurrection;  and  they  could  have  no  possible  secular 
motive  to  invent  and  propagate  such  a  report;  for,  ig- 
nominy, sufferings,  and  death  must  be  the  probable 
consequences  of  espousing  the  cause  of  one,  who  had 
been  crucified  as  a  deceiver.  In  all  other  things,  they 
appeared  simple,  upright,  holy  men:  yet,  if  in  this 
they  deceived,  the  world  never  yet  produced  a  com- 
pany of  such  artful  and  wicked  impostors;  whose 
schemes  were  so  deeply  laid,  so  admirably  conducted, 
and  so  extensively  and  permanently  successful.  For 
they  spent  all  the  rest  of  their  lives  in  promoting  the 
religion  of  Jesus,  renouncing  every  earthly  interest, 
facing  all  kinds  of  opposition  and  persecution,  bearing 
contempt  and  ignominy,  prepared  habitually'  to  seal 
their  testimony  with  their  blood;  and  most  of  them 
actually  dying  martyrs  in  the  cause,  recommending  it 
with  their  latest  breath  as  worthy  of  universal  accepta- 
tion.— It  is  likewise  observable,  that  when  they  went 
forth  to  preach  Christ  as  risen  from  the  dead,  they 
were  manifestly  changed,  in  almost  every  respect,  from 
what  they  had  before  been;  their  timidity  gave  place 
to  the  most  undaunted  courage;  their  carnal  prejudices 
vanished;  their  ambitious  contests  ceased,  their  narrow 
views  were  immensely  expanded,  and  zeal  for  the  ho- 
nour of  their  Lord,  with  love  to  the  souls  of  men. 


16  ON  THE  DIVINE  INSPIRATION 

seem  to  have  engrossed  and  elevated  all  the  powers  of 
their  mind. — There  were  also  many  other  competent 
witnesses  to  the  same  great  event,  even  to  the  num- 
ber of  five  hundred;  these  too  concurred  in  the  same 
testimony  to  the  end  of  their  lives;  and  neither 
fear,  nor  hope,  nor  dissension  among  themselves, 
induced  so  much  as  one  of  them  to  vary  from  the  tes- 
timony of  the  rest:  nay,  the  very  apostates  from  Chris- 
tianity, however  malignant,  never  openly  charged  the 
apostles  with  an  imposition  in  this  respect.  A  more 
complete  human  testimony  to  any  event  cannot  be  ima- 
gined: for  if  our  Lord  had  shown  himself,  "  openly  to 
"  all  the  people"  of  the  Jews,  and  their  rulers  had  per- 
sisted in  rejecting  him;  it  would  rather  have  weakened 
than  have  confirmed  the  evidence:  and  if  they  had  una- 
nimously received  him  as  the  Messiah,  it  might  have 
excited  in  others  a  suspicion,  that  it  was  a  plan  con- 
certed for  aggrandizing  the  nation. 

But  God  himself  was  also  pleased  to  add  his  own  tes- 
timony to  that  of  his  servants;  conferring  on  them  the 
gifts  of  the  Holy  Spirit,  and  enabling  them  to  impart 
the  same  miraculous  powers  to  others,  by  the  laying 
on  of  their  hands.  Thus  the  number  of  witnesses  con- 
tinually  increased,  the  testimony  was  more  widely  dif- 
fused, and  no  enemy  could  deny  that  they,  who  at- 
tested Christ's  resurrection,  performed  most  stupen- 
duous  miracles.*  In  consequence  of  this,  the  unlet- 
tered, unarmed,  and  despised  preachers  of  a  crucified 


*  Acts  iv.  13—16. 


OF  THE  HOLY  SCRIPTURES. 


17 


and  risen  Saviour,  prevailed  against  all  the  combined 
power,  learning,  wealth,  superstition,  and  wickedness 
of  the  world,  till  Christianity  was  completely  establish- 
cd  upon  the  ruins  of  Judaism  and  Pajan  idolatry! — 
Here  again,  it  may  be  demanded,  when  could  the  belief 
of  such  transactions  have  been  obtruded  on  mankind, 
if  they  had  never  happened?  Surely  not  in  the  age, 
when  they  were  snid  to  have  been  witnessed  by  tens 
of  thousands,  who  were  publickly  challenged  to  deny 
them  if  they  could!  not  in  any  subsequent  age;  for  the 
origin  of  Christianity  was  ascribed  to  them,  and  mil- 
lions must  have  been  persuaded,  that  they  had  always  be- 
lieved those  things,  which  they  had  never  till  that  time 
so  much  as  heard  of!  We  may  then  venture  to  assert, 
that  no  past  event  was  ever  so  fully  proved  as  our 
Lord's  resurrection:  and  that  it  would  not  be  half  so 
preposterous  to  doubt,  whether  such  a  man  as  Julius 
Caesar  ever  existed,  as  it  would  be  to  question  whether 
Jesus  actually  arose  from  the  dead. — What  then  do 
they  mean,  who  oppose  some  little  apparent  variations 
in  the  account  given  of  this  event  by  the  four  Evange- 
lists, (which  have  repeatedly  been  shown  capable  of  an 
easy  reconciliation;)  to  such  an  unparalleled  complica- 
tion of  evidence  that  it  did  actually  take  place? 

IV.  The  prophecies  contained  in  the  sacred  Scrip- 
tures, and  fulfilling  to  this  day,  prove  them  to  be  di- 
vinely inspired.  These  form  a  species  of  perpetual  mi- 
racle, which  challenges  the  investigation  of  men  in 
every  age;  and  which,  though  overlooked  by  the  care- 

Vol.  V.  D 


18 


ON  THE  DIVINE  INSPIRATION 


less  and  prejudiced,  cannot  fail  of  producing  convic- 
tion proportioned  to  the  attention  paid  to  them.  The 
prophecies  of  the  Messiah,  which  are  found  in  almost 
all  the  books  of  the  Old  Testament,  when  compared 
with  the  exact  accomplishment  of  them,  as  recorded 
in  the  authentick  writings  of  the  Evangelists,  abun- 
dantly prove  them  to  have  been  written  under  the 
guidance  of  the  Holy  Spirit:  whilst  the  existence  of 
the  Jews,  as  a  people  differing  from  all  others  upon  the 
face  of  the  earth,  and  their  regard  to  these  writings  as 
the  sacred  oracles  handed  down  from  .heir  progenitors, 
sufficiently  vouch  for  their  antiquity;  though  further 
proof  in  abundance  is  at  hand,  did  brevity  allow  me  to 
insist  upon  it.  According  to  the  predictions  of  these 
books,  Nineveh  has  been  desolated;*  Babylon  "swept 
"  with  the  besom  of  destruction;''!  Tyre  is  become  a 
place  to  dry  fishing  nets  in:i  and  Egypt  "  the  basest 
"  of  the  kingdoms,"  which  has  never  since  been  able 
"  to  exalt  itself  among  the  nations. These  and  many 
other  events,  fulfilling  ancient  prophecies  so  many- 
ages  after  they  were  delivered,  can  never  be  accounted 
for,  except  by  allowing,  that  He,  who  sees  the  end 
from  the  beginning,'  thus  revealed  his  secret  purposes, 
that  the  accomplishment  of  them  might  prove  the 
scriptures  to  be  his  word  of  instruction  to  mankind. 

In  like  manner,  there  are  evident  predictions  inter- 
woven with  the  writings  of  almost  every  penman  of 


*  Nahum  i.  ii.  iii.     t  Isaiah  xiii.  xiv.     J  Ezek.  xxvi.  4,  5. 
§  Ezek.  xxix.  14,  15. 


OF  THE  HOLY  SCRIPTURES. 


19 


the  New  Testament,  as  a  divine  attestation  to  the  doc- 
trine contained  in  them.  The  destruction  of  Jerusalem, 
with  all  the  circumstances  predicted  in  the  evangelists, 
(an  account  of  which  may  be  seen  in  Josephus's  His- 
tory of  the  Jewish  wars,)  the  series  of  ages,  during 
which  that  city  hath  been  "  trodden  under  foot  of  the 
"  Gentiles;"  the  long  continued  dispersion  of  the 
Jews,  and  the  conversion  of  the  nations  to  Christianity; 
the  many  anti-christian  corruptions  of  the  gospel;  the 
superstition,  uncommanded  austerities,  idolatry,  ty- 
ranny, and  persecution  of  the  Roman  hierarchy;  the 
division  of  the  empire  into  ten  kingdoms;  their  con. 
currence  during  many  ages  to  support  the  usurpations 
of  the  church  of  Rome;  and  the  existence  of  Christiani- 
ty to  this  day  amidst  so  many  enemies,  who  have 
used  every  possible  method  to  destroy  it;  when  dili- 
gently compared  with  the  predictions  of  the  New 
Testament,  do  not  come  short  of  the  fullest  demon- 
stration which  the  case  will  admit  of,  that  the  books 
containing  them  are  the  unerring  word  of  God. 

V.  Only  the  Scriptures  (and  such  books  as  make 
them  their  basis)  introduce  the  infinite  God  speaking 
in  a  manner  worthy  of  himself,  with  simplicity,  ma- 
jesty, and  authority.  His  character,  as  there  delineated, 
comprises  all  possible  excellence  without  any  inter- 
mixture; his  laws  and  ordinances  accord  to  his  per- 
fections; his  works  and  dispensations  exhibit  them; 
and  all  his  dealings  with  his  creatures  bear  the  stamp 
of  infinite  wisdom,  power,  justice,  purity,  truth,  good- 
ness, and  mercy,  harmoniously  displayed.   The  de- 


20  ON  THE  DIVINE  INSPIRATION 

scription  there  given  of  the  state  of  the  world  and  of 
human  nature,  widely  differs  from  our  ideas  of  them; 
yet  facts  unanswerably  prove  it  to  be  exactly  true. 
The  records  of  every  nation,  the  events  of  every  age, 
and  the  history  of  every  individual,  confute  men's 
self-flattery- in  this  respect;  and  prove  that  the  writers 
of  the  Bible  knew  the  human  character,  better  than 
any  philosopher,  ancient  or  modern,  ever  did.  Their 
account  teaches  us  what  men  are  actually  doing,  and 
what  may  be  expected  from  them:  whilst  all  who  form 
a  different  estimate  ot  human  nature  find  their  princi- 
ples inapplicable  to  facts,  their  theories  incapable  of 
being  reduced  to  practice,  and  their  expectations 
strangely  disappointed.  The  Bible,  well  understood, 
enables  us  to  account  for  those  events,  which  have 
appeared  inexplicable  to  men  in  every  age:  and  the 
more  carefully  any  one  watches  and  scrutinizes  all  the 
motives,  intentions,  imaginations,  and  desires  of  his 
own  heart,  for  a  length  of  time;  the  clearer  will  it  ap- 
pear to  him,  that  the  Scriptures  give  a  far  more  just 
account  of  his  disposition  and  character,  than  he  him- 
self could  have  done.  In  short,  it  is  capable  of  the 
fullest  proof,  that  man  is  such  a  being,  and  the  world 
in  such  a  state,  as  the  Bible  describes:  yet  multiplied 
facts,  constant  observation,  and  reiterated  experience, 
are  insufficient  to  convince  us  of  it,  till  we  first  learn  it 
from  these  ancient  records;  and  then,  comparing  all 
that  passes  within  and  around  us  with  what  we  there 
read,  we  become  more  and  more  acquainted  with  our 
own  hearts,  and  established  in  the  belief  of  the  divine 
original  of  the  scriptures. 


OF  THE  HOLY  SCRIPTUUES. 


21 


The  mysteries  contained  in  scripture  rather  confirm 
than  invalidate  this  conclusion;  for  a  pretended  revela- 
tion without  mystery  would  confute  itself.  Incompre- 
hensibility is  inseparable  from  God,  and  from  all  his 
works,  even  the  most  inconsiderable,  as  the  growth  of 
a  blade  of  grass.  The  mysteries  of  the  scriptures  are 
sublime,  interesting,  and  useful;jthey  display  the  divine 
perfections,  lay  a  foundation  for  our  hope,  and  incul- 
cate humility,  reverence,  love,  and  gratitude.  What  is 
incomprehensible  must  be  mysterious:  but  it  may  be 
intelligible  as  far  as  revealed;  and  though  it  be  connect- 
ed with  things  above  our  reason,  it  may  imply  no- 
thing contrary  to  it.  So  that,  in  all  respects  the  contents 
of  the  Bible  are  suited  to  convince  the  serious  en- 
quirer, that  it  is  the  word  of  God. 

VI.  The  tendency  of  the  scriptures  constitutes 
another  unanswerable  proof.  Did  all  men  believe  and 
obey  the  Bible  as  a  divine  revelation,  to  what  conduct 
would  it  lead  them?  and  what  would  be  the  effect  on 
society?  Surely,  repentance  and  renunciation  of  all 
vice  and  immorality,  joined  with  the  spiritual  worship 
of  God  in  his  ordinances,  faith  in  his  mercy  and  truth 
through  the  mediation  of  his  Son,  and  all  the  fruits  of 
the  Holy  Spirit,  as  visible  in  the  life  of  every  true  be- 
liever, would  form  such  characters,  and  produce  such  ef- 
fects, as  the  world  has  never  yet  witnessed.  Men  would 
then  universally  do  justice,  speak  truth,  shew  mercy, 
exercise  mutual  forgiveness,  follow  after  peace,  bridle 
their  appetites  and  passions,  and  lead  sober,  righteous, 
and  godly  lives.  Murders,  wars,  bitter  contentions, 


22  ON   I  HE  DIVINE  INSPIRATION  , 

cruel  oppressions,  and  unrestrained  licentiousness, 
would  no  more  desolate  the  world,  and  fill  it  with 
misery;  but  righteousness,  goodness,  and  truth  would 
bless  the  earth  with  a  felicity  exceeding  all  our  present 
conceptions.  This  is,  no  doubt,  the  direct  tendency  of 
the  scriptural  doctrines,  precepts,  motives,  and  pro- 
mises: nothing  is  wanting  to  remedy  the  state  of  the 
world,  and  to  fit  men  lor  the  worship  and  felicity  of 
heaven,  but  that  they  should  believe  and  obey  the 
Bible.  And  if  many  enormous  crimes  have  been  com- 
mitted, under  colour  of  zeal  for  Christianity;  this  only 
proves  the  depravity  of  man's  heart:  for  the  scripture, 
soberly  understood,  most  expressly  forbids  such  prac- 
tices; and  men  do  not  act  thus,  because  they  duly  re- 
gard it,  but  because  they  will  not  believe  and  obey 
it. 

The  tendency  of  diese  principles  is  exhibited  in  the 
characters  there  delineated;  whilst  the  consistency 
between  the  doctrines  and  precepts  of  Scripture,  and 
the  actions  of  men  recorded  in  it,  implies  another  ar- 
gument of  its  divine  original.  The  conduct  of  ungodly 
men,  as  there  related,  entirely  accords  with  the  abstract 
account  given  of  human  nature:  and  it  appears  that 
believers  conducted  themselves  exactly  in  that  man- 
ner, which  the  principles  of  the  Bible  might  have  led  us 
to  expect.  They  had  like  passions  with  other  men; 
but  they  were  habitually  restrained  and  regulated  by 
the  fear  and  love  of  God,  and  by  other  holy  affections. 
Their  general  behaviour  was  good,  but  not  perfect; 
and  sometimes  their  natural  proneness  to  evil  broke 
out,  and  made  way  for  deeper  humiliation  and  bitter 


OF  THE 


HOLY  SCRIPTURES. 


23 


repentance:  so  that  they  appear  constantly  to  have  per- 
ceived  their  need  of  forgiveness  and  divine  assistance; 
to  have  expected  their  felicity  from  the  rich  mercy  of 
God;  and,  instead  of  abusing  that  consideration,  to 
have  deduced  from  it  motives  for  gratitude,  zeal,  pa- 
tience, meekness,  and  love  to  mankind. 

But  one  character  is  e  xhibited,  in  the  simplest  and 
most  unaffected  manner,  which  is  perfection  itself. 
Philosophers,  Orators,  and  Poets,  in  their  several 
ways,  have  bestowed  immense  pains  to  delineate  a 
faultless  character:  and  they  have  given  us  complete 
models  of  their  own  estimate  of  excellence,  and  suf- 
ficient proof  that  they  laboured  the  point  to  the 
utmost  of  their  ability.  But  the  four  Evangelists, 
whose  divine  inspiration  is  now  frequently  doubted  on 
the  most  frivolous  pretences,  without  seeming  to  think 
it,  have  done  that  which  all  other  writers  have  failed 
in.  They  have  shown  us  a  perfect  human  character, 
by  recording  facts  without  making  any  comment  on 
them,  or  showing  the  least  ingenuity  in  the  arrange- 
ment of  them.  '  They  have  given  the  history  of  one, 

*  whose  spirit,  words,  and  actions  were  in  every  par- 

*  ticular  what  they  ought  to  be;  who  always  did  the 

*  very  thing  which  was  proper,  and  in  the  best  manner 
4  imaginable.  Who  never  once  deviated  from  the  most 
(  consummate  wisdom,  purity,  benevolence,  compas- 

*  sion,  meekness,  humility,  fortitude,  patience,  piety, 

*  zeal,  or  any  other  excellency.  And  who  in  no  in- 
1  stance  let  one  virtue  or  holy  disposition  entrench  on 

*  another,  but  exercised  them  all  in  entire  harmony. 

*  and  exact  proportion.'— '  This  subject  challenges 


24 


THE  DIVINE  INSPIRATION 


1  investigation,  and  sets  infidelity  at  defiance.  Either 
'  these  four  men  exceeded,  in  genius  and  capacity,  all 
'  other  writers  who  ever  lived;  or  they  wrote  under 

*  the  guidance  of  divine  inspiration:  for,  without  labour 

*  or  affectation  they  have  performed  w  hat  has  baffled 
'  all  others,  who  have  set  themselves  purposely  to  ac- 

*  complish  it.'*  This  is  a  fact  which  cannnot  be  deni- 
ed. No  perfect  character  is  elsewhere  delineated,  and 
probably  no  mere  man  could  have  drawn,  or  even 
thought  of  such  a  character  as  Jesus.  And  this,  I  ap- 
prehend, with  the  entire  agreement  of  the  four  Evan- 
gelists respecting  it,  demonstrates  that  they  wrote  un- 
der the  guidance  of  the  Holy  Spirit. 

It  has  often  been  observed;  that  Satan  would  never 
have  influenced  men  to  write  the  Bible;  for  then  he 
would  have  been  "  divided  against  himself:"  wicked 
men  would  not  have  penned  a  book,  which  so  awfully 
condemns  their  whole  conduct:  and  good  men  would 
never  have  ascribed  their  own  inventions  to  divine  in- 
spiration; especially  as  such  forgeries  are  most  severely 
reprobated  in  every  part  of  it. — But  indeed,  it  is  a 
work  as  much  exceeding  every  effort  of  mere  man,  as 
the  sun  surpasses  those  scant}-  illuminations,  by  which 
his  splendour  is  imitated,  or  his  absence  supplied. 

VII.  The  actual  effects  produced  by  the  Scriptures 
svince  their  divine  original.  These  are  indeed  far  from 
being  equal  to  their  tendency;  because,  through  human 


*  The  author's  Answer  to  Paine's  Age  of  Reason,  Vol.  III. 
p.  441. 


> 


OF  THE  HOLY  SCRIPTURES.  25 

depravity,  the  gospel  is  not  generally  or  fully  believed 
and  obeyed;  yet  they  are  very  considerable;  and  we 
may  assert  that  even  at  present  there  are  many  thou- 
sands, who  have  been  reclaimed  from  a  profane  and 
immoral  life,  to  sobriety,  equity,  truth,  and  piety,  and 
to  a  good  behaviour  in  relative  life,  by  attending  to 
the  sacred  Scriptures.  Having  been  "  made  free  from 
"  sin,  and  become  the  servants  of  God,  they  have 
"  their  fruit  unto  holiness;"  and  after  "  patiently  con- 
"  tinuing  in  well  doing,"  and  cheerfully  bearing  va- 
rious afflictions,  they  joyfully  meet  death,  being  sup- 
ported by  the  hope  of  "  eternal  life  as  the  gift  of  God 
"  through  Jesus  Christ:"  whilst  they,  who  best  know 
them,  are  most  convinced,  that  they  have  been  render- 
ed wiser,  holier,  and  happier,  by  believing  the  Bible; 
and  that  there  is  a  reality  in  religion,  though  various 
interests  and  passions  may  keep  them  from  duly  em- 
bracing it.  There  are  indeed  enthusiasts;  but  they  be- 
come such,  by  forsaking  the  old  rule  of  faith  and  duty, 
for  some  nezv  fancy:  and  there  are  hypocrites;  but 
they  attest  the  reality  and  excellency  of  religion,  by 
deeming  it  worth  their  while  to  counterfeit  it. 

VIII.  Brevity  is  so  connected  with  fulness  in  the 
Scriptures,  that  they  are  a  treasure  of  divine  know- 
ledge which  can  never  be  exhausted.  The  things, 
which  are  absolutely  necessary  to  salvation,  are  few, 
simple,  and  obvious  to  the  meanest  capacity,  provided 
it  be  accompanied  with  a  humble  teachable  disposition: 
but  the  most  learned,  acute,  and  diligent  student  can- 

Vol.  V.  E 


£6  ON  THE   DIVINE  INSPIRATION 


not,  in  the  longest  life,  obtain  an  entire  knowledge  oi 
this  one  volume.  The  deeper  he  works  the  mine,  the 
richer  and  more  abundant  he  finds  the  ore;  new  light 
continually  beams  from  this  source  of  heavenly  know- 
ledge, to  direct  his  conduct,  and  illustrate  the  works 
of  God  and  the  ways  of  men;  and  he  will  at  last  leave 
the  world  confessing,  that  the  more  he  studied  the 
Scriptures,  the  fuller  conviction  he  had  of  his  own  ig- 
norance and  of  their  inestimable  value. 

IX.  Lastly,  ?!  He  that  believeth  hath  the  witness  in 
"  himself."  The  discoveries  which  he  has  made  by 
the  light  of  the  Scripture;  the  experience  he  has  had, 
that  the  Lord  fulfils  its  promises  to  those  who  trust  in 
them;  the  abiding  effects  produced  by  attending  to  it, 
on  his  own  judgment,  dispositions,  and  affections;  and 
the  earnests  of  heaven  which  he  has  enjoyed  in  com- 
munion with  God,  put  the  matter  beyond  all  doubt. 
And  though  many  believers  are  not  qualified  to  dis- 
pute against  infidels,  they  are  enabled,  through  this  in- 
ward testimony,  to  obey,  and  suffer  for  the  gospel:  and 
they  can  no  more  be  convinced  by  reasonings  and  ob- 
jections, that  men  invented  the  Bible,  than  they  can  be 
persuaded  that  men  created  the  sun,  while  they  behold 
its  light  and  are  cheered  by  its  beams. 

And  now,  if  an  objector  could  fully  invalidate  one 
half,  or  two  thirds,  of  these  arguments,  (to  which 
many  more  might  easily  be  added,)  the  remainder 
would  be  abundantly  sufficient.  Nay,  perhaps  any  one 
of  them  so  far  decides  the  question,  that  were  there  no 
other  proof  of  the  Bible  being  the  word  of  God,  a 


OF  THE  HOLY  SCRIPTURES. 


27 


man  could  not  reject  it,  without  acting  in  opposition 
to  those  dictates  of  common  sense,  which  direct  his 
conduct  in  his  secular  affairs.  But  in  reality,  I  have  a 
confidence  that  not  one  of  these  proofs  can  be  fairly 
answered;  at  least  it  has  never  yet  been  done:  and  the 
combined  force  of  the  whole  is  so  great,  that  the  ob- 
jections, by  which  men  cavil  against  the  truth,  only 
resemble  the  foaming  waves  dashing  against  the  deep- 
rooted  rock,  which  has  for  ages  defied  their  unavailing 
fury.  Yet  though  these  can  effect  nothing  more,  they 
may  beat  off  the  poor  shipwrecked  mariner,  who  was 
about  to  ascend  it,  in  hopes  of  deliverance  from  im- 
pending destruction. 

The  consequences  of  our  present  conduct  are,  ac- 
cording to  the  Bible,  so  momentous,  that  if  they  were 
only  a  bare  possibility  of  the  truth  of  the  Scriptures, 
it  would  be  madness  to  run  the  risk  of  rejecting  them, 
for  the  sake  of  gaining  the  whole  world:  what  then  is 
it,  when  we  have  such  unanswerable  demonstrations 
that  they  are  the  word  of  God  and  cannot  reasonably 
doubt  of  it  for  a  moment,  to  disobey  the  commands 
and  neglect  the  salvation  revealed  in  it,  for  the  veriest 
trifle  that  can  be  proposed?  Especially  as  it  may  be 
shewn,  that  (besides  the  eternal  consequences)  the  firm 
belief  of  the  Scriptures,  and  that  conscientious  obe- 
dience which  true  faith  always  produces,  will  render  a 
man  happier  in  this  present  life,  even  amidst  trials  and 
self-denying  services,  than  he  could  be  made  by  all 
the  pomp,  pleasure,  wealth,  power,  and  honour,  which 
the  world  can  bestow. 


ESSAY  II. 


On  the  importance  of revealed  truth;  the  duty  of  read' 
mg  the  Scriptures;  and  the  manner  in  which  they 
should  be  read. 

A.S  the  Bible  may  be  unanswerably  proved  to  be 
the  word  of  God,  we  should  reason  from  it  as  from 
self-evident  principles  or  demonstrated  truths:  for 
w  His  testimony  is  sure,  making  wise  the  simple." 

Many  parts  of  Scripture  accord  so  well  with  the 
conclusions  of  our  rational  powers,  when  duly  exer- 
cised, that  either  they  might  have  been  known  with- 
out revelation,  or  else  men  have  mistaken  the  capacity 
of  perceiving  truth  for  that  of  discovering  it.  Hence 
various  controversies  have  arisen  about  naturalreli- 
gion;  which  many  suppose  to  be  rather  taken  for  grant- 
ed, than  made  known,  by  revelation.  But  the  term  is 
ambiguous:  for  the  word  natural  includes  the  propen- 
sities of  our  hearts,  as  well  as  the  powers  of  our  under- 
standings;  and  the  same  truths  which  accord  to  the 
latter,  are  often  totally-  opposite  to  the  former.  The 
Gentiles  might  have  known  many  things  concerning 
God  and  his  will,  if  they  had  "  liked  to  retain  him  in 


OF  REVEALED  TRUTH. 


29 


"  their  knowledge;"  but  their  alienation  of  heart  from 
him  prevailed  to  keep  them  in  ignorance,  or  entangle 
them  in  error.  So  that  the  religion  of  reason  would  ex- 
press the  idea  much  more  intelligibly. 

This,  however,  is  obvious,  that  many  truths  and  pre- 
cepts which  are  found  in  the  Bible,  have  been  main- 
tained by  persons  who  were  ignorant  of  divine  revela- 
tion, or  rejected  it,  or  did  not  choose  to  own  their  ob- 
ligations to  it:  and  many  others,  who  profess  to  receive 
the  Scriptures  as  the  word  of  God,  assent  to  some 
truths  contained  in  them,  not  so  much  because  they 
are  revealed,  as  because  they  think  that  they  may  be 
proved  by  other  arguments;  whereas,  they  discard, 
neglect,  or  explain  away,  those  doctrines,  which  are 
not  thus  evident  to  their  reason,  or  level  with  their  ca- 
pacities. So  that  at  last  it  comes  to  this,  that  they  re- 
ject all  that  is  thought  peculiar  to  revelation;  and  refuse 
to  believe  the  testimony  of  God,  if  their  own  reason 
will  not  vouch  for  the  truth  of  what  he  says. 

It  may  indeed  be  questioned,  whether  those  opin< 
ions,  which  men  so  confidently  magnify  as  the  oracles 
of  reason,  were  not  originally,  without  exception,  bor- 
rowed from  revelation,  as  far  as  there  is  any  truth  in 
them;  and  it  is  evident,  that  they  cannot  possess  suffi- 
cient certainty,  clearness,  and  authority,  to  render  them 
efficacious  principles  of  action,  except  as  enforced  by 
revelation  and  its  awful  sanctions.  The  wildest  enthu- 
siast never  dreamed  of  a  grosser  absurdity  than  they 
maintain,  who  suppose  that  the  only  wise  God  hath 
given  a  revelation  to  man,  confirmed  by  miracles  and 
prophecies,  and  established  in  the  world  by  the  labours 


30 


THE  IMPORTANCE  > 


and  sufferings  of  his  servants,  and  the  crucifixion  of 
his  well-beloved  Son,  and  that  this  revelation  at  last  is 
found  to  contain  nothing,  but  what  we  might  have 
known  as  well  without  it!  Nay,  that  it  is  expressed  in 
such  language,  as  has  given  occasion  to  those,  who 
have  most  implicitly  believed  and  reverentially  obeyed 
it,  to  maintain  sentiments,  and  adopt  practices,  errone- 
ous and  evil  in  themselves,  and  of  fatal  consequence 
to  mankind! 

We  might,  therefore,  previously  have  expected  that 
a  revelation  from  God  should  illustrate,  confirm,  and 
enforce  such  things,  as  seem  more  level  to  our  natural 
powers:  and  that  it  should  make  known  to  us  many- 
important  matters,  which  we  could  not  have  otherwise 
discovered;  and  which  would  be  found  exceedingly 
different  from  all  our  notions  and  imaginations;  seeing 
that  our  contracted  views  and  limited  capacities  fall  in- 
finitely short  of  the  omniscience  of  God.  So  that  it  is 
most  reasonable  to  conclude,  that  the  doctrinal  truths, 
which  more  immediately  relate  to  the  divine  nature, 
perfections,  providence,  and  government;  the  invisible 
and  eternal  world;  and  the  mysteries  of  redemption, 
constitute  by  far  the  most  important  part  of  revelation; 
as  discovering  to  us  those  things  "  which  eye  hath  not 
"  seen,  nor  ear  heard,  neither  have  they  entered  into 
"  the  heart  of  man;"  and  which  are  at  the  same  time 
essentially  connected  with  our  present  hope,  worship, 
and  duty,  and  with  our  future  happiness  or  misery. 

He  therefore  cannot,  according  to  the  common  use 
of  language  be  called  a  believer,  who  only  holds  those 
doctrines  which  he  regards  as  the  dictates  of  reason  as 


OF   REVEALED  TRUTH.  31 

well  as  of  revelation;  whilst  he  rejects  the  testimony 
of  God  whenever  he  deems  it  unreasonable.  And 
we  may  hence  learn,  what  judgment  to  form  of 
those  who  affirm  without  hesitation,  that  the  moral 
precepts  and  sanctions,  with  the  more  evident  truths 
of  the  Bible,  are  the  only  important  part  of  it;  that  it 
is  of  little  consequence  what  men  believe,  especially 
concerning  those  things  which  are  in  any  degree  mys- 
terious; and  that  none  but  narrow  bigots,  and  weak 
and  ignorant  people,  lay  any  stress  upon  speculative 
opinions.  "  He  that  believeth  not,  maketh  God  a  liar;" 
especially  he  that  believeth  not  the  testimony  which 
God  hath  given  of  his  Son,  and  of  eternal  life  bestowed 
on  sinners  through  him;*  this  is  the  uniform  doctrine 
of  Scripture,  and  to  contradict  it  is  equivalent  to  a  total 
rejection  of  divine  revelation.  Can  it  be  supposed  that 
the  prophets  and  apostles  were  commissioned,  and 
that  the  Son  of  God  was  manifested  in  the  flesh,  died 
on  the  cross,  and  rose  from  the  dead,  merely  to  in- 
form  mankind,  that  the  Lord  approved  honesty,  tem- 
perance, truth,  and  kindness,  and  disapproved  the  con- 
trary vices?  Or  that  the  unnumbered  testimonies, 
which  the  Scriptures  contain,  to  the  mysteries  of  the 
Divine  Nature,  the  Person  of  the  Redeemer,  the  work 
of  redemption,  and  the  influences  of  the  Holy  Spirit, 
may,  without  any  criminality,  be  disbelieved,  derided, 
or  reviled;  provided  men  are  moral  in  their  conduct 
towards  one  another?  and  that  God  is  equally  pleased 
with  those  who  thus  affront  his  veracity,  as  with  them 


•  John  iii.  12—21,  31 — 36.       John  v,  9— 12. 


32 


THE  IMPORTANCE 


who  implicitly  submit  to  his  teaching,  and  credit  his 
testimony?  If  this  be  the  case,  in  what  does  the  dif- 
ference  between  the  infidel  and  the  believer  consist? 
AW,  except  avowed  atheists,  will  allow  the  propriety 
of  many  precepts,  and  the  truth  of  some  doctrines, 
coinciding  with  those  of  the  Scriptures:  but  the  infidel 
admits  them  as  the  dictates  of  reason,  not  as  the  testi- 
mony of  God;  and  the  pretended  believer  rejects  all, 
without  hesitation,  that  appears  not  to  accord  with  the 
same  standard.  Thus  both  of  them  believe  their  own 
reasonings,  "  lean  to  their  own  understandings,"  and 
"  make  God  a  liar,"  when  his  testimony  contradicts 
their  self-confident  decisions.  It  appears,  therefore, 
that  the  prevailing  notion,  of  the  comparatively  small 
importance  of  doctrinal  trutli,  is  subversive  of  revela- 
tion; and  in  fact  is  only  a  more  plausible  and  a  more 
dangerous  species  of  infidelity. 

If  we  believe  the  Scriptures  to  have  been  written  by 
inspiration  from  God,  and  have  any  suitable  apprehen- 
sions of  his  omniscience,  veracity,  and  other  perfec- 
tions; we  must  be  convinced,  that  it  is  the  height  of 
arrogance  for  us  short-sighted  erring  creatures  of  yes- 
terday, to  speak  of  any  doctrine  contained  in  them,  as 
false  or  doubtful,  because  it  does  not  coincide  with 
our  reasonings  or  conceptions.  Surely,  a  small  por- 
tion of  modesty  and  humility  might  suffice,  to  induce 
a  confession,  that  we  are  more  likely  to  be  mistaken 
than  the  only  wise  God!  In  rejecting  the  doctrines 
evidentiy  taught  in  the  Bible,  we  must  either  arrogate 
to  our  own  understanding  a  superiority  above  the  om- 
niscience of  God,  or  impeach  his  veracity,  or  deny  a 


OF  REVEALED  TRUTH. 


part  of  the  Scriptures  to  be  a  divine  revelation;  reserve 
ing  to  ourselves  the  infallible  determination  of  what 
part  is  of  divine  authority  and  what  is  not. — But  if  we 
think  any  part  of  the  Scriptures,  though  true,  to  be  of 
little  or  no  importance,  or  of  bad  tendency,  what  do 
we,  but  affront  the  infinite  wisdom  or  goodness  of 
God,  as  if  he  did  not  know  what  truths  were  proper 
to  be  revealed  to  man;  or  as  if  he  purposely  discovered 
those  matters,  which  it  would  have  been  better  for 
mankind  never  to  have  known?  And  since  it  is  evident 
that  the  Lord  has,  in  the  Bible,  required  the  belief  of 
certain  doctrines  as  absolutely  necessary  to  salvation; 
to  insinuate  that  these  doctrines  are  either  false,  doubt- 
ful, or  of  no  value,  must  involve  it  in  the  grossest  and 
most  affronting  blasphemy  imaginable. 

We  do  not  indeed  maintain  that  all  the  truths  of  re- 
velation are  of  equal  importance,  because  they  are  not 
stated  in  Scripture  to  be  so:  but  none  can  be  wholly 
unimportant,  and  we  are  not  always  competent  to  de- 
cide upon  their  comparative  value.  Some  things  are 
more  obvious  than  others;  and  such,  as  are  more  hard 
to  be  understood,  are  not  so  well  adapted  to  those 
"  who  are  unstable,  and  unlearned"  in  the  school  of 
Christ:  yet  we  are  not  authorized  to  reject,  or  even  to 
doubt,  any  of  them.  We  may  indeed  demur  as  to  the 
doctrines  revealed  in  them,  whilst  in  humble  reverent 
teachableness,  we  wait  for  clearer  light  upon  the  sub- 
ject: and  we  must  remain  for  some  time  in  partial  ig- 
norance or  error,  because  we  cannot  at  once  become 
acquainted  with  all  scriptural  truths,  even  when  we 
have  a  disposition  implicitly  to  believe  them.  There 

Vol.  V.  F 


34 


THE  IMPORTANCE 


are  some  things  which  relate  to  the  very  life  and  es- 
sence of  true  religion,  while  others  are  rather  necessary 
to  our  stability,  comfort,  and  holy  conduct:  these  we 
must  by  no  means  reject,  or  treat  with  indifference: 
but  it  is  possible,  that,  to  the  last,  we  may  be  mistaken 
or  ignorant  about  some  of  them,  and  yet  be  found 
among  the  heirs  of  salvation. 

The  importance  of  revealed  truth  may  be  shown  in 
another  way;  as  it  is  the  seed  or  principle  in  the  soul? 
from  which  all  inward  or  real  holiness  proceeds.  Our 
Lord  prays,  "  Sanctify  them  by  thy  truth,  thy  word  is 
"  truth."*  Anel  the  apostle  says,  "  beholding  as  in  a 
"  glass,"  (namely  the  doctrine  of  Christ)  "  the  glory 
"  of  the  Lord,  we  are  changed  into  the  same  image."f 
And  again  "  Without  controversy  great  is  the  myste- 
"  ry  °f  godliness,  God  was  manifest  in  the  flesh."  This 
doctrine  was,  in  the  judgment  of  the  Apostle,  "  the 
"  great  mystery  of  godliness;"  and  indeed  all  the  holy 
dispositions  and  affections  towards  God,  all  the  ge- 
nuine spiritual  worship,  all  the  willing  obedience  of 
filial  love,  and  all  the  cheerful  acquiescence  in  the  di- 
vine will,  and  affiance  on  the  divine  truth  and  mercy, 
which  have  been  found  in  the  world  since  the  fall  of 
man,  have  arisen  from  a  proper  perception  of  this  great 
truth,  and  the  doctrines  connected  with  it.  Spirituality 
or  supreme  valuation  of  the  holy  excellence  of  spiritual 
things,  and  a  disposition  to  seek  pleasure  and  satisfaction 
in  religion,  is  intimately  connected  with  a  believing 
dependence  on  the  promised  influences  of  the  Holy  Spi- 


*  John  xvii.  1 7— -1 9. 


fZJEtoT.  hi.  18.  iv.  3— G, 


OF  REVEALED  TRUTH. 


rit:  and  that  view  of  the  worth  of  the  soul,  the  evil  of  sin, 
the  justice  and  mercy  of  God,  the  vanity  of  the  world, 
and  the  believer's  obligations  to  a  Saviour  "  who  loved 
*'  him,  and  redeemed  him  to  God  with  his  blood," 
which  the  doctrine  of  the  cross  communicates,  is  es- 
sentially necessary  to  deep  repentance,  genuine  humi- 
lity, gratitude,  patience,  meekness,  forgiveness  of  in- 
juries, love  of  enemies,  and  other  parts  of  the  christian 
temper  and  character.  Without  this,  a  proud  morality, 
and  a  task  and  form  of  godliness,  comprise  the  sum 
total  of  man's  religion;  eSt  cpt  as  he  is  brought  under 
those  impressions  and  1-  2 dings,  which  will  in  time  in- 
5uence  him  to  embrace  "  the  truth  as  it  is  in  Jesus." 
This  will  appear  more  fully,  and  be  proved  more  at 
large,  in  the  subsequent  Essays. — The  importance  of 
revealed  truth,  therefore,  may  be  evidently  perceived, 
both  from  the  authority  of  him  who  speaks  to  us  in  the 
Scripture;  from  the  various  methods  he  has  taken  to 
confirm  the  words  of  his  servants;  and  from  the  ten- 
dency and  efficacy  of  sound  doctrine  to  produce  spiri- 
tual affections  and  holy  obedience. 

We  grant  indeed  that  the  doctrines  of  Scripture  may 
be  received  by  a  dead  faith  into  the  understanding  as 
true,  whilst  the  heart  does  not  embrace  them  as  good; 
and  then  they  will  "be  held  in  unrighteousness."  But 
a  real  and  living  belief  of  them  is  the  proper  root  of 
true  holiness.  By  regeneration  the  heart  is  prepared 
for  thus  receiving  the  truth,  which  then  becomes  the 
principle  of  progressive  sanctification:  "  a  whited 
"  sepulchre"  is  the  emblem  of  all  that  can  be  attained 
to,  where  this  is  proudly  rejected  or  treated  with  in- 


00         DUTY  OF  READING  THE  SCRIPTURES* 


difference:  and  every  man's  spirituality,  piety,  humi- 
lity, and  enlarged,  disinterested,  unostentatious,  phi- 
lanthropy,  will  bear  proportion  to  the  degree  in  which 
he  knows  and  cordially  embraces  the  great  doctrines 
of  the  Bible. 

It  must,  therefore,  be  evident,  that  every  person  to 
whom  the  Scriptures  are  sent,  ought  to  study  them, 
and  acquaint  himself  with  their  contents.  For  if  God, 
in  compassion  to  our  ignorance  and  love  to  our  souls, 
as  well  as  in  regard  to  the  honour  of  his  own  name  and 
government,  has  given  us  a  book,  penned  under  the 
inspiration  of  his  Holy  Spirit;  and  if  the  truths  reveal- 
ed  in  it  be  of  the  greatest  importance;  it  must  be  most 
reasonable,  that  we  should  bestow  pains  to  acquire  the 
knowledge  of  them.  Whether  we  consider  the  Scrip- 
tures as  a  revelation  which  the  Lord  hath  made  to  us 
of  himself,  that  we  may  know,  worship,  and  glorify 
him;  or  of  his  law  and  government,  that  we  may  sub- 
mit to  and  obey  him,  and  learn  our  true  condition  as 
sinners;  or  of  his  mercy  and  salvation,  that  we  may  find 
acceptance  with  him;  or  of  the  privileges  of  his  chil- 
dren in  this  life  and  that  which  is  to  come:  in  every 
view  of  the  subject*  the  duty  of  "  searching  them" 
must  be  manifest.  Nor  can  we  neglect  it,  without 
avowing  that  we  despise  the  knowledge  of  God  and 
of  heavenly  things;  that  we  do  not  desire  to  serve  our 
Creator;  that  we  neither  value  his  favour  nor  fear  his 
frown;  or  that  we  can  discover  the  w  ay  of  peace  and 
happiness  without  his  instruction.  Nothing,  therefore, 
can  be  more  expressive  of  ingratitude,  rebellion,  and 
alienation  from  God,  than  the  general  neglect  of  the 


DUTY  OF  READING  THE  SCRIFTURES.  37 

Bible,  which  prevails  among  those  that  profess  to  be- 
lieve it  to  be  his  word. 

Does  He  speak  from  Heaven  to  us  sinners,  about  the 
way  of  eternal  salvation,  and  shall  we  refuse  to  hear  his 
gracious  words?  Does  He  give  us  a  book  to  guide  us  to 
happiness  in  this  world  and  for  ever,  and  shall  we  not 
study  it?  Does  He  make  known  to  us  mortals  those 
glories  which  angels  adore  with  unceasing  rapture,  and 
shall  we  turn  away  with  contemptuous  aversion?  Has 
He  provided  for  us  sinners  such  a  redemption,  as  sin- 
less "angels  desire  to  look  into;"  and  shall  we  think 
the  subject  unworthy  of  notice?  Who  can  pretend  to 
justify  such  conduct?  Yet  how  much  more  pains  do 
lawyers,  physicians,  and  other  students,  who  desire  to 
excel  in  their  professions,  bestow  in  poring  over  vo- 
luminous authors,  that  men  called  christians  do  in 
searching  the  Scriptures!  Yea,  how  many  give  a  de- 
cided preference  to  amusing  and  ingenious  trifles,  or 
political  discussions,  (not  to  say  publications  suited  to 
corrupt  their  principles  and  morals,)  above  the  sacred 
word  of  God!  They  would  be  ashamed  not  to  have 
read  some  admired  or  popular  author,  though  the  work 
perhaps  be  wholly  useless,  if  not  worse;  yet  they  re- 
main year  after  year,  unacquainted  with  the  holy 
Scriptures! — "  Surely  in  vain  is  the  word  of  the  Lo_d 
"  given  to  them;  the  pen  of  the  scribes  is  in  vain!"* 

It  cannot  be  necessary,  in  such  a  compendious  Es- 
say, to  show  particularly,  how  the  study  of  the  Scrip- 
tures is  inculcated  in  every  part  of  the  sacred  volume. 


*  Jer.  viii.  8,  9. 


38 


HOW  THE  SCRIPTURES 


Let  the  more  attentive  reader  turn  to  what  Moses  said 
to  Israel,*  what  the  Psalmist  teaches,f  and  Solomon,^ 
and  what  is  contained  in  many  passages  of  the  New 
Testament.  §  Indeed  the  apostles  and  evangelists  al- 
ways reasoned  from  the  Scriptures  of  the  Old  Tes- 
tament; appealed  to  them,  and  supposed  the  Jews 
to  be  acquainted  with  them;  and  in  their  writings  as- 
sure us,  "  These  things  were  written  that  we  might 
*'  believe  that  Jesus  is  the  Christ,  the  Son  of  God; 
"  and  that  believing  we  might  have  life  through  his 
"  name? "|| 

The  case  is  then  plain,  that  our  obligation  to  search 
the  Scriptures  is  indispensable;  and  that  it  is  a  duty  of 
the  greatest  importance.  Every  person  who  allows 
them  to  be  the  infallible  word  of  God,  must  be  con- 
victed in  his  own  conscience  of  acting  in  an  unreason* 
able  and  criminal  manner,  if  he  do  not  diligently  study 
them;  and  the  negligence  of  most  men  in  this  great 
concern,  manifestly  proves  that  they  are  not  fully  satis- 
fied that  the  Bible  was  given  by  inspiration  from  God, 
and  that  it  reveals  the  only  way  of  peace  and  salvation. 
We  do  not  urge  men  to  believe  without  evidence;  but 
wc  call  upon  them  humbly  and  seriously  to  examine 
the  proofs  afforded  them,  that  the  Scriptures  are  the 
word  of  God:  and  then  to  bestow  pains  to  learn  the. 
religion  contained  in  them,  and  to  compare  the  doc- 
trine we  propose,  with  that  unerring  standard  from 
which  we  profess  to  have  learned  it.  Nor  can  we  d(  i  bt, 


*  Deut.  vi.  6 — 9.  xi.  18 — 20.        t  Ps.  i.  xix.  cxix. 
t  Prow  ii.  l — 6.  §  John  v.  39,  40,  Acts  xvii.  1 1. 

Tim.  iii.  15— 17.  |]  John  xx.  3!. 


SHOULD  BS.  READ. 


39 


but  they,  who  will  not  comply  with  such  requisitions, 
will  be  left  without  excuse  at  the  day  of  final  retribu- 
tion, whatever  excuses  or  pretences  they  may  make  at 
present.  It  may  therefore  be  useful  to  give  a  few  di- 
rections to  those  who  are  convinced  of  their  duty  in 
this  particular;  and  desire  to  attend  to  it  with  profit  to 
themselves,  or  those  placed  under  their  care. 

I.  Examine  the  whole  of  the  sacred  Scriptures. — 
I  do  not  mean,  that  the  same  degree  of  attention  and 
time  should  be  employed  about  every  part  of  the  Bible; 
.some  things  are  but  remotely  useful  to  us;  some  are 
easily  understood  and  applied:  others  require  close  and 
frequent  investigation;  while  the  obscurity  of  some 
passages  renders  them  less  adapted  to  the  edification 
of  unlearned  readers.  Yet  every  part  of  the  sacred 
oracles  has  its  use,  and  throws  light  upon  the  rest:  and 
as  preachers  very  properly  make  their  appeal  to  the 
Scriptures  in  support  of  their  doctrines;  so  their  hear- 
ers cannot  well  judge  how  far  their  arguments  are  con- 
clusive, unless  they  have  a  competent  acquaintance 
with  the  whole  of  them.  Nor  is  the  Bible  so  large  a 
book,  but  that  even  they  who  have  not  much  leisure, 
may,  in  process  of  time,  get  a  general  acquaintance 
with  every  part  of  it,  if  they  bestow  a  measure  of  dili- 
gence proportioned  to  the  value  of  the  acquisition;  and 
as  "  all  Scripture  is  given  by  inspiration  of  God,  and 
*'  is  profitable  for  doctrine,  for  reproof,  for  correction, 
"  for  instruction  in  righteousness;  that  the  man  of 
"  God  may  be  perfect,  thoroughly  furnished  unto 
**  good  works;''  so  every  word  demands  a  measure  of 


40 


HOW  THE  SCRIPTURES 


our  attention.  It  is,  therefore,  a  very  great  hindrance 
to  edification,  when  serious  persons  rest  satisfied  with 
text-books,  and  abstracts  from  Scripture,  or  with  a  few 
favourite  passages  that  are  continually  resorted  to, 
whilst  the  rest  of  God's  word  is  little  regarded;  and 
above  all,  those  parts  are  neglected,  which  teach  men 
the  particulars  of  the  christian  temper,  and  of  those 
duties  in  which  they  are  most  deficient. 

It  has  been  found  very  useful  by  many,  to  divide 
the  Bible  into  two  or  three  parts,  and  to  read  a  portion 
from  each  of  them  in  order,  in  the  morning,  at  noon, 
and  in  the  evening,  as  people  have  leisure  and  oppor- 
tunity: allowing  more  time  to  the  New  Testament, 
and  to  devotional  parts  of  the  Old;  and  reading  these, 
wholly  or  principally,  on  the  Lord's  day,  and  on  other 
seasons  set  apart  for  religion.  This  plan,  pursued  for 
a  few  years,  will  produce  a  familiar  acquaintance  with 
every  part  of  Scripture.  Singing  the  praises  of  God 
indeed  very  properly  forms  a  part  of  family  worship, 
when  time  will  permit:  yet  reading  the  Scriptures  in 
course,  (with  a  few  exceptions,  at  the  discretion  of  the 
person  who  officiates,)  is  a  most  excellent  method  of 
preparing  the  minds  of  children  and  servants  for  pro- 
fiting by  publick  instruction,  as  well  as  for  giving  them 
a  comprehensive  view  of  our  holy  religion;  and  should 
therefore  by  no  means  be  neglected. 

It  is  also  very  advantageous. to  ministers  and  others 
who  have  much  leisure,  to  vary  their  manner  of  rea- 
ding: at  some  times  going  through  a  larger  portion, 
with  a  more  general  regard  to  the  scope  of  the  sacred 
writer;  at  others  minutely  examining  every  word  and 


SHOULD  BE  READ. 


41 


sentence  in  a  smaller  portion,  its  connexion  with  the 
context,  and  its  coincidence  with  other  parts  of  the 
Scripture;  and  marking  carefully  the  harmony  and  mu- 
tual subserviency  of  every  part  of  divine  truth:  the 
proportion  of  one  part  to  another;  the  distinct  parts  of 
which  the  whole  consists;  and  the  way  in  which  the 
several  subjects  are  stated,  handled,  arranged,  and  ex- 
pressed. 

II.  Search  the  Scriptures  daily.—' Divine  truth  is 
the  food  of  the  soul,  which  wants  its  nourishment  as 
often  as  the  body  does.  That  day  must  have  been 
mispent,  in  which  no  part  of  the  Scriptures  has  been 
read  or  meditated  on.  We  should,  therefore,  redeem 
time  from  indolence,  recreation,  useless  visits,  trifling 
conversation,  and  inordinate  attention  to  secular  affairs > 
for  this  employment:  and  then  no  lawful  business 
would  prevent  any  one  from  finding  a  little  leisure, 
morning  and  evening  at  least,  for  reading  some  portion 
of  the  Scriptures:  which  would  furnish  the  mind  with 
subjects  for  meditation  when  not  necessarily  engrossed 
about  other  matters,  to  the  exclusion  of  vain  thoughts 
and  polluting  imaginations.  The  more  habitual  this 
practice  becomes,  the  greater  pleasure  will  it  afford; 
and  even  the  old  christian  will  not  think  that  his  know- 
ledge renders  it  superfluous,  or  seek  an  excuse  for 
omitting  it;  but  will  apply  to  it,  as  a  heathful  person 
craves  and  relishes  food. — I  would  especially  enforce 
it  upon  the  consciences  of  the  young,  not  to  let  any 
day  begin  or  end,  without  some  time  spent  in  study- 
ing the  Bible:  this  will  become  in  a  short  time  a  most 
Vol.  V.  G 


42 


HOW  THE  SCRIPTURES 


useful  habit;  and  if  they  be  abridged  of  a  little  sleep 
by  this  practice,  their  bodies  will  not  be  injured  and 
their  minds  will  be  improved  by  it. — It  may  also  be 
observed,  that  hearing  sermons,  reading  religious 
books,  or  joining  in  pious  discourse,  will  often  mislead, 
and  seldom  profit,  those  who  do  not  compare  the 
whole  with  the  sacred  Scriptures,  by  "daily  searching 
"  them,  to  know  whether  these  things  are  so  or  not." 

III.  Read  the  Bible  with  the  express  purpose  of  ap. 
propriating  the  information  communicated  by  it  from 
God  to  man. — When  we  have  humbly  and  attentively 
considered  and  ascertained  the  meaning  of  any  pro- 
position; we  should  implicitly  believe  it,  how  contrary 
soever  it  may  be  to  our  former  opinion,  or  that  of 
others  in  reputation  for  wisdom.  We  ought  to  rever- 
ence the  authority,  omniscience,  veracity,  and  faith- 
fulness  of  the  Lord,  who  speaks  to  us  in  his  word: 
not  doubting  the  truth  or  importance  of  any  of  his  in- 
structions, but  studying  the  meaning  of  them  in  docili- 
ty and  patience.  Thus  deriving  wisdom  and  know- 
ledge from  the  source,  through  the  appointed  medium, 
we  shall  grow  more  learned  in  divine  things,  than  any 
teachers  or  aged  students  who  lean  to  their  own  under- 
standings:* even  as  the  bosom-friend  of  the  prince, 
who  learns  his  secrets  from  his  own  lips,  will  know 
more  of  his  designs,  than  any  conjectural  politicians 

can  do,  though  of  far  superior  sagacity  and  abilities, 
i 


*  Ps.  cxix.  9g— 100. 


SHOULD  BE  READ. 


43 


IV.  Use  helps  in  searching  the  Scriptures,  but  do 
not  depend  on  them. — The  labours  of  pious  men,  who 
have  spent  their  lives  in  studying  and  elucidating  the 
sacred  oracles,  may  be  very  profitable  to  those  who 
either  have  less  leisute  or  ability,  or  are  newly  engaged 
in  such  researches;  as  an  experienced  guide  may  be 
to  those  who  are  strangers  to  the  road:  and  it  savours 
greatly  of  self-sufficiency  to  undervalue  either  commen- 
tators or  other  writers  on  divine  things.  Yet  all  men 
are  fallible, and  we  should  call  no  man  father  upon  earth: 
it  must,  therefore,  be  proper  to  compare  all  their  elu- 
cidations, or  inferences,  with  the  Scriptures  themselves. 
Above  all  it  behoves  us,  "to  ask  wisdom  of  God;" 
and  to  beg  of  him  to  give  us  the  Holy  Spirit,  to  re- 
move from  our  minds  every  prejudice  and  carnal  af- 
fection, and  whatever  may  close  them  against  any  part 
of  revealed  truth,  or  indispose  them  to  receive  the  il- 
lumination of  heaven;  as  the  vitiated  eve  cannot  make 
a  proper  use  oi  the  light  of  the  sun.  He  alone  who  in- 
spired the  Scriptures,  can  help  us  to  understand  them: 
and  if  we  search  them,  in  dependence  on  his  teaching, 
and  in  the  spirit  of  fervent  prayer,  "  He  will  lead  us 
"  into  all  truth,"  as  far  as  it  is  requisite  for  our  safety, 
peace,  and  duty. 

It  may  be  proper  here  to  caution  the  reader  against 
fanciful  interpretations,  which  surprise  and  amuse,  but 
mislead  men  from  the  practical  meaning  of  Scripture: 
and  against  those  who  pretend  to  modernize  divine 
truth;  not  choosing  to  "  speak  according  to  the  oracles 
"  of  God,"  but  as  they  suppose  the  apostles  wo>-' 
have  spoken,  if  they  had  possessed  the  advp^ 


44 


HOW  THE  SCRIPTURES 


modern  improvements:  a  supposition  just  as  wise,  as  to 
attempt  improving  the  light  of  the  sun,  by  modern 
discoveries  in  astronomy!  In  short,  every  text  has  its 
proper  meaning  as  it  stands  related  to  the  context  and 
its  proper  application  to  us:  these  we  should  seriously 
investigate,  with  fervent  prayer  for  divine  teaching; 
without  presuming  to  add  to,  alter,  or  deduct  from  the 
revealed  will  of  God.* 

V.  Lastly,  we  should  search  the  Scriptures  as  the 
navigator  consults  his  chart,  and  makes  his  observa- 
tions, that  he  may  discover  where  he  is,  and  what 
course  he  must  steer:  as  any  one  looks  into  a  glass, 
that  he  may  both  know  what  manner  of  man  he  is,  and 
learn  to  adjust  what  is  unbecoming:  or  as  an  heir  reads 
his  fathers  will,  and  the  inventory  of  his  effects  and 
estates,  that  he  may  know  what  the  inheritance  is,  and 
the  nature  of  the  tenure  by  which  he  must  possess  it. 
We  should  accompany  our  reading  with  impartial 
self-examination:  both  in  respect  of  our  knowledge, 
judgment,  dispositions,  affections,  motives,  words,  and 
actions,  in  every  particular,  at  present,  and  in  times 
past;  that  we  may  learn  the  state  and  wants  of  our 
souls; — and  with  self- application,  as  the  persons  spoken 
to,  in  every  instruction,  precept,  sanction,  counsel, 
warning,  invitation,  or  promise,  according  to  our  btate, 
character,  conduct,  and  circumstances;  pausing  to  en- 
quire, whether  we  understand  what  we  have  read,  and 
what  we  have  learned  from  it;  that,  beseeching  the 


*  1  Deut.xxix.  29. 


I 

SHOULD  BE  READ. 


45 


Lord  to  pardon  what  is  past,  and  to  help  us  for  the 
future,  we  may,  without  delay  or  reserve,  begin  to 
practise  what  we  know,  waiting  for  further  light  in 
such  matters,  as  still  continue  doubtful  or  obscure  to 
us. — It  would  be  easy  to  multiply  directions:  but  the 
Scriptures  thus  studied  are  "  able  to  make  us  wise 
"  unto  salvation,  by  faith  in  Jesus  Christ." 


ESSAY  III. 

On  the  Scriptural  Character  of  God. 


Hi  VERY  attentive  and  intelligent  student  of  the  Bible 
will  perceive,  that  to  preserve  or  recover  man  from 
idolatry,  by  instructing  him  in  the  character  and  per- 
fections of  the  one  living  and  true  God,  and  the  way 
in  which  he  would  be  worshipped  and  served,  was,  in 
some  respects,  the  principal  end  for  which  revelation 
was  vouchsafed.  The  jealous  care  of  Jehovah  to  dis- 
tinguish between  himself  and  every  idol,  and  to  se- 
cure the  glory  to  himself  without  allowing  any  of  it  to 
be  given  to  another;  with  the  terrible  denunciations 
pronounced  against  idolaters,  and  the  severe  judg- 
ments executed  upon  them,  must  attract  the  notice  of 
all  who  are  conversant  with  the  sacred  oracles,  and 
convince  every  impartial  person  that  idolatry  is  the 
greatest  of  all  sins,  atheism  alone  excepted. 

Yet  in  this,  as  in  other  things,  the tk  wisdom  of  man, 
u  which  is  foolishness  w  ith  God,"  has  led  numbers  to 
adopt  a  contrary  opinion:  so  that,  whilst  an  elegant 


CHARACTER  OF  GOD, 


47 


and  admired  poet  has  employed  his  fascinating  inge- 
nuity to  persuade  the  inhabitants  of  a  christian  country, 
that  God  is  worshipped  with  equal  acceptance,  "  by 
"  saint;  by  savage,  and  by  sage,"  or  whether  he  be 
called  "  Jehovah,  Jove,  or  Lord,"*  (in  which  con- 
nexion Lord  may  signify  Baal;)  it  is  also  become  a 
fashionable  principle  of  modem  rational  divinity,  that 
all  such  distinctions  are  immaterial,  and  all  religions 
very  much  alike,  if  men  be  only  sincere  in  their  way. 
Indeed,  numbers  seem  to  think  that  what  they  call 
bigotry,  though  wholly  free  from  intolerance  of  perse- 
cution, is  worse  than  any  mental  errors,  even  in  respect 
of  the  object  of  religious  worship!  and  that  candour 
and  liberality  of  sentiment  are  more  important  virtues, 
than  the  supreme  love  and  spiritual  adoration  of  Jeho- 
vah, as  distinguished  from  all  false  Gods. 

But  who  does  not  perceive,  that  this  principle  if 
carried  to  its  obvious  consequences,  amounts  to  a  re- 
jection of  the  bible,  or  at  least  puts  it  on  the  same  foot- 
ing with  the  Theogonia  of  Hesiod,  or  the  Koran  of 
Mahomet?  Who  can  avoid  seeing,  that  it  imputes 
bigotry  and  a  contracted  mind  to  the  prophets  and 
apostles,  and  to  every  approved  character  of  holy  writ, 
without  excepting  our  Lord  himself?  Nay,  will  it  not 
follow  from  it,  that  Jehovah  wrought  many  stupend- 
ous miracles  to  no  manner  of  purpose?  For  we  must 
not  only  enquire,  why  Moses  was  so  careful  to  distin- 
guish the  God  of  Israel  from  the  idols  of  Egypt,  and 


*  Pope's  Universal  Prayer. 


48 


ON  THE  SCRIPTURAL 


of  the  nations;  or  what  induced  David  to  expect  assist- 
ance in  meeting  Goliah,  who  despised  the  armies  of  Je- 
hovah, "  that  all  the  earth  might  know  that  there  was  a 
"  God  in  Israel;"*  or  on  what  account  Elijah  was  so 
earnest  to  determine  whether  the  Lord  or  Baal  was  the 
true  Godrf  but  we  must  also  demand,  why  Jehovah 
answered  their  expectations  and  prayers  by  miracu- 
lous interpositions,  if  the  point  to  be  decided  were  of 
little  or  no  importance. — When  the  God  of  Hezekiah 
delivered  him  from  the  power  of  the  Assyrians,  by  the 
sudden  death  of  a  hundred  and  eighty-five  thousand 
men,  whilst  Sennacherib  was  slain  by  his  own  sons,  as 
he  was  worshipping  in  the  house  "  of  Nisroch  his 
"  god;"  the  distinction  between  Jehovah  and  every 
idol  was  strongly  marked. 

These  are  a  few  out  of  the  very  numerous  instances 
and  proofs,  which  might  be  adduced  from  Scripture, 
to  confirm  this  point;  and,  if  duly  regarded,  would  be 
abundantly  sufficient  for  the  purpose. — When  our 
Lord  told  the  woman  of  Samaria,  that  her  nation 
"  knew  not  what  they  worshipped,  for  salvation  was 
"  of  the  Jews;  "J  when  Paid  proposed  to  declare  to 
the  polite  and  philosophical  Athenians  that  "  unknown 
"  God,  whom  they  ignorantly  worshipped;"  and  to 
distinguish  the  Creator  and  Judee  of  the  world  from 
all  their  idols;')  and  when  he  informed  the  Corinthians 
that  their  idol- sacrifices  were  offered  "  to  devils,  and 
"  not  to  God; "|!  they  plainly  shewed,  that  such  can- 


*  Sam.  xvii.  45 — 47. 
$  Acts  xvii.  23—31. 


t  1  Kings  xviii.  tJohniv.  22 — 24. 
|)  1  Cor.  x.  20. 


/ 


CHARACTER  OF  GOD.  49 

dour,  as  is  now  contended  for,  was  absolutely  incom- 
patible with  the  religion  which  they  intended  to  esta- 
blish. 

Indeed  the  apostle  has  informed  us,  that  idolatry 
originated  from  men's  aversion  from  God:  "  they 
"  liked  not  to  retain  him  in  their  knowledge."*  His 
holy  character  and  spiritual  service  did  not  suit  their 
carnal  minds:  and  therefore  deities  were  invented  of 
another  sort,  and  a  worship  coincident  with  their  cor- 
rupt inclinations  was  devised.  When  we  consider  how 
christian  festivals  are  generally  celebrated,  we  shall 
cease  to  wonder,  that  Israel  preferred  the  golden  calf 
to  Jehovah;  and  joyously  "  sat  down  to  eat  and  drink, 
"  and  rose  up  to  play,"  instead  of  attending  the  sacred 
ordinances  of  the  living  God:  and  a  competent  know- 
ledge of  human  nature  will  enable  us,  without  diffi^ 
culty,  to  account  for  the  predilection,  which  that  peo- 
ple ever  manifested  for  the  Gods  of  the  nations,  and 
their  jovial  and  licentious  rites.    For,  the  religion  of 
the  Gentiles,  instead  of  producing  any  salutary  effect 
on  their  conduct,  led  them  to  practise  the  grossest 
enormities;  not  only  without  remorse,  but  in  order  to 
appease  or  find  acceptance  with  their  deities;  and  thus 
it  tended  to  corrupt  both  their  principles  and  morals. 
No  doubt  the  great  enemy  of  God  and  man,  both  from 
ambition  of  engrossing  the  worship  of  idolaters,  and 
from  the  malignity  of  his  nature,  aided  their  invention, 
in  forming  the  characters  and  imagining  the  exploits 


*  P.om.  i.  18—23,  28. 
Vol.  V.  H 


SO  ONT  THE  SCRIPTURAL 

of  their  deities,  partly  in  resemblance  of  his  own  abo- 
minable propensities,  and  partly  according  to  the  worst 
vices  of  mankind;  that  so  the  most  destructive  crimes 
might  be  sanctioned,  and  the  vilest  affections,  as  it 
were,  consecrated,  by  conformity  to  the  objects  of  their 
worship.  No  wonder  diat  they  were  ferocious  in  war, 
and  debauched  in  their  general  conduct;  when  their 
religious  observances  consisted  in  the  most  savage 
cruelties,  the  most  shameless  licentiousness,  and  the 
greatest  excesses  of  intemperance;  and  when  at  last 
they  could  not  equal,  in  these  respects,  the  gods  whom 
they  had  invented  for  themselves. 

If  religion  be  supposed  to  produce  any  effect  on  the 
conduct  of  mankind,  every  person  of  common  sense 
must  allow,  that  the  character  and  actions  ascribed  to 
the  object  of  worship  must  be  of  the  greatest  possible 
importance:  for  as  these  are,  so  will  the  sincere  wor- 
shipper be.  To  please,  to  resemble,  to  imitate  the  ob- 
ject of  adoration,  must  be  the  supreme  aim  and  am- 
bition of  every  devotee^  whether  of  Jupiter,  Mars, 
Bacchus,  Venus,  Moloch,  or  Mammon;  as  well  as  of 
every  spiritual  worshipper  of  Jehovah:  and  we  might 
therefore  know  what  to  expect  from  any  man,  if  we 
were  acquainted  with  his  sentiments  concerning  the 
God  whom  he  adores;  provided  we  could  ascertain 
the  degree,  in  which  he  was  sincere  and  earnest  in  his 
religion.  It  would  have  been  absurd  to  expect  much 
honesty  from  him,  who  devotedly  worshipped  Mercury 
as  the  god  of  thieving;  much  mercy  from  a  devotee  of 
Moloch;  love  of  peace  from  the  worshipper  of  Mars; 
or  chastity  from  the  priestess  of  Venus:  and,  whatever 


CHARACTER  OF  COD. 


51 


philosophical  speculators  may  imagine,  both  the  Scrip- 
tures and  profane  history,  ancient  and  modern,  show, 
that  the  bulk  of  mankind  in  heathen  nations  were  far 
more  sincere  in  their  absurd  idolatries,  and  more  in- 
fluenced by  them,  than  professed  christians  are  by  the 
Bible;  because  they  were  more  congenial  to  corrupt 
nature.  It  is  likewise  a  fact,  that  immense  multitudes 
of  human  sacrifices  are,  at  this  day,  annually  offered 
according  to  the  rules  of  a  dark  superstition;  and  va- 
rious other  fl<  grant  immoralities  sanctioned  by  religion, 
among  those  idolaters,  who  have  been  erroneously 
considered  as  the  most  inoffensive  of  the  human  race. 

But  these  effects  on  the  moral  character  of  mankind 
are  not  peculiar  to  gross  idolatry:  if  men  fancy  that 
they  worship  the  true  God  alone,  and  yet  form  a  wrong 
notion  of  his  character  and  perfections;  they  only  sub- 
stitute a  more  refined  idolatry  in  the  place  of  paganism, 
and  worship  the  creature  of  their  own  imagination, 
though  not  the  work  of  their  own  hands:  for  in  what 
does  such  an  idealBe'mg,  though  called  Jehovah,  differ 
from  that  called  Jupiter  or  Baal?  The  character  ascrib- 
ed to  him  may  indeed  come  nearer  the  truth  than  the 
other,  and  the  delusion  may  be  more  refined:  but  if  it 
essentially  differ  from  the  scriptural  character  of  God, 
the  effect  must  be  the  same,  in  a  measure,  on  those 
who  earnestly  desire  to  imitate,  resemble,  and  please 
the  object  of  their  adoration. 

When  sinful  men  presume  to  delineate  the  charac- 
ter of  God  for  themselves,  however  learned  or  saga« 
cious  they  may  be,  their  reasonings  will  inevitably  be 
warped  by  the  general  depravity  of  fallen  nature,  and, 


ON  THE  SCRIPTURAL 


by  their  own  peculiar  prejudices  and  vices.  Partial  to 
their  own  character,  and  indulgent  to  their  master-pas- 
sion, (which  perhaps  they  mistake  for  an  excellency,) 
they  will  naturally  ascribe  to  the  Deity  what  they  va- 
lue in  themselves,  and  suppose  him  lenient  to  such 
things  as  they  indulge  and  excuse:  they  will  be  sure 
to  arrange  their  plan  in  such  a  manner,  as  to  conclude 
themselves  the  object  of  his  complacency,  and  entitled 
to  his  favour;  or  at  least  not  deserving  his  abhorrence, 
and  exposed  to  his  avenging  justice;  they  will  consider 
their  own  judgment  of  what  is  fit  and  right,  as  the 
measure  and  rule  of  his  government:  their  religious 
worship  will  accord  to  such  mistaken  conclusions;  and 
the  effect  of  their  faith  upon  their  conduct  will  be  ei- 
ther inconsiderable  or  prejudicial.  Thus  men  "  think 
"  that  God  is  altogether  such  a  one  as  themselves,"* 
and  a  self-flattering  carnal  religion  is  substituted  for 
the  humbling,  holy,  and  spiritual  gospel  of  Christ. 

The  different  ideas  which  men  form  of  God,  whilst 
the  scriptural  character  of  him  is  overlooked,  result 
from  the  various  dispositions  and  propensities,  which 
they  derive  from  constitution,  education,  and  habit. 
The  voluptuary  will  imagine,  with  a  certain  dissolute 
monarch,!  that  1  God  will  not  damn  a  man  for  taking 
'  a  little  pleasure  in  an  irregular  manner:'  nor  can  the 
ambitious  warrior,  or  covetous  oppressor,  be  convinc- 
ed that  the  supreme  Being  will  demand  a  strict  account 


*  Psalm  1.  21..  t  Charles  II. 


CHARACTER  OF  GOD. 


55 


of  all  the  blood  shed,  or  the  injustice  committed,  in 
their  respective  pursuits.  The  speculating  philosopher 
may  imagine  a  Deity  too  dignified  to  notice  the  con- 
duct, or  too  clement  to  punish  the  crimes,  of  puny 
mortals;  at  least  he  will  suppose  him  very  favourable 
to  the  self- wise,  and  such  as  are  superior  to  vulgar 
prejudices,  however  he  may  act  towards  debauchees 
and  sanguinary  tyrants.  Thus  men's  ideas  of  God  are 
framed  according  to  their  own  prevailing  propensities: 
and  then  those  ideas  of  him  reciprocally  tend  to  form 
their  characters  and  influence  their  conduct,  both  with 
respect  to  religious  duties,  and  in  the  common  con- 
cerns of  life. 

These  observations  suffice  to  shew  us  the  reason, 
why  "  the  world  by  wisdom  knew  not  God;"  and  to 
prove,  that  it  is  impossible  in  the  very  nature  of  things 
for  a  fallen  creature  to  know  him,  except  by  revelation, 
and  by  faith  appropriating  the  instruction  thus  vouch- 
safed; for  self-love  and  carnal  affections  will  so  bias  the 
mind,  as  to  defeat  the  design  of  the  most  patient  in- 
vestigation, and  to  deduce  erroneous  conclusions  from 
the  most  acurate  and,  apparently,  most  impartial  rea- 
sonings upon  this  subject;  except  as  they  are  conduct- 
ed with  a  constant  regard  to  the  revelation  which  God 
has  made  of  himself. 

Thus  the  Jews  knew  not  the  God  whom  they  zeal- 
ously worshipped:  they  totally  mistook  his  character, 
and  therefore  despised  and  rejected  "  the  effulgency  of 
"  his  glory,  and  the  express  image"  of  his  invisible 
perfection;  and  they  hated  and  persecuted,  most  con- 


54 


ON  THE  SCRIPTURAL 


scientiously ;  his  spiritual  worshippers.*  Would  we 
then  know  God,  in  a  saving  and  sanctifying  manner,  f 
we  must  not  "  lean  to  our  understanding,"  nor  "  trust 
"  in  our  own  hearts;"  we  must  not  resort  to  the  schools, 
or  sit  at  the  feet,  of  renowned  philosophers,  ancient  or 
modern;  but  we  must  apply  to  the  word  of  God  him- 
self, that  we  may  thence  learn,  in  humble  teachable- 
ness and  implicit  faith,  what  we  ought  to  think  of  his 
perfections,  and  of  their  glory  and  harmony;  remem- 
bering that  "  his  testimony  is  sure,  making  wise  the 
"  simple:"  and  likewise,  that  "  no  man  knoweth  the 
"  Father,  save  the  Son,  and  he  to  whomsoever  the  Son 
"  will  reveal  him.  "J 

If  then  we  carefully  "  search  the  Scriptures,"  we 
shall  find  that  this  subject  constitutes  a  principal  part 
of  their  contents;  and  that  there  are  two  ways  in  which 
the  Lord  makes  himself  known  to  us:  1.  By  express 
declarations:  — and  2.  By  his  works  and  dispensations, 
as  illustrating  and  exemplifying  such  declarations.  A 
few  hints  on  each  of  these  will  constitute  the  remain- 
ing part  of  this  Essay:  it  being  chiefly  intended  to  as- 
sist the  serious  student  of  the  Scriptures,  in  profitably- 
considering  this  important  subject,  as  he  proceeds 
with  his  daily  researches. 

I.  We  consider  the  Lord's  express  declarations  con- 
cerning himself.  There  is  a  majesty  in  the  passages  of 

T   '  " 

*  John  viii.  54,  55.  xv.  21 — 24.  xvi.  2,  3. 
t  John  xvii.  3.  2  Cor.  iii.  18.  iv.  3 — 6. 
t  Mat.  xi.  25—30. 


CHARACTER  OF  COD. 


55 


holy  writ,  that  relate  to  the  natural  perfections  of  God, 
which  vastly  exceeds  whatever  is  admired  as  sublime 
in  pagan  writers.  Jehovah  speaks  of  himself,  as"  The 
"  high  and  lofty  One,  who  inhabiteth  eternity. "  "  Kea- 
"  ven  is  his  throne,  and  the  earth  his  footstool."  "  The 
"  heaven  of  heavens  cannot  contain  him."  "  All  na- 
"  tions  before  him  are  as  nothing;  they  are  counted 
"  to  him  as  less  than  nothing,  and  vanity."   "  From 
"  everlasting  to  everlasting  he  is  God; "  "  the  Almighty, 
"  the  all-sufficient  God."   "  His  wisdom  is  infinite." 
"  There  is  no  searching  of  his  understanding:"  "  He 
"  knoweth  all  things."  "  He  searcheth  the  hearts  of 
"  all  the  children  of  men;  he  knoweth  their  thoughts 
"  afar  off." — "  There  is  no  fleeing  from  his  presence." 
"  The  light  and  darkness  to  him  are  both  alike." 
"  He  dwelleth  in  light  inaccessible;  no  man  hath  seen 
"  or  can  see  him."   "  He  doeth  what  he  will  in  the 
"  armies  of  heaven,  and  among  the  inhabitants  of  the 
"  earth."  "  His  is  the  kingdom,  and  the  power,  and 
"  the  glory  for  ever;"  "  He  is  most  blessed  for  ever- 
"  more;"  for  "  with  him  is  no  variableness  or  shadow 
"  of  turning."  These  and  numberless  other  declara- 
tions, expressly  and  emphatically  ascribe  eternity,  self- 
existence,  omnipresence,  omnipotence,  omniscience, 
immutability,  incomprehensible  greatness  and  majesty, 
and  essential  felicity  and  glory  in  full  perfection,  to  the 
Lord  our  God. 

But  the  instructions  of  Scripture  do  not  materially 
differ  from  the  deductions  of  reason  on  this  subject, 
or  at  least  from  what  it  approves  and  allows.  It  is 
therefore  principally  to  be  observed,  that  such  an  infi- 


56 


ON  THE  SCRIPTUKAL 


nite  Agent  can,  with  most  perfect  ease,  superintend 
the  affairs  of  the  universe,  whether  vast  or  minute: 
whereas  some  philosophers  have  supposed,  that  such 
would  be  either  a  degradation  or  an  encumberance  to 
him;  thus  virtually  ascribing  to  him  imperfection,  and 
attempting  to  deprive  him  of  his  throne,  as  if  he  were 
not  qualified  to  fill  it! — It  is,  however,  a  consideration 
of  peculiar  importance,  that  infinite  power,  knowledge, 
and  greatness,  if  they  could  subsist  without  infinite 
truth,  justice,  and  goodness,  would  be  terrible  indeed 
beyond  conception,  yet  not  at  all  adorable  or  amiable; 
and  these  natural  perfections  do  not  so  properly  con- 
stitute any  part  of  the  divine  character,  as  they  define 
and  describe  Him  to  whom  that  character  belongs. 
Accordingly,  we  continually  read  in  the  sacred  Scrip, 
tures,  that  Jehovah  "  is  righteous  in  all  his  ways  and 
"  holy  in  all  his  works,"  "  He  is,"  not  only,  "  a  God 
"  of  knowledge,"  but  "  by  him  actions  are  weighed." 
"  A  God  of  truth,  and  without  iniquitj ;  just  and  right 
"  is  he. "  "  Shall  not  the  Judge  of  all  the  earth  do  right?" 
for  "  he  is  of  purer  eyes  than  to  behold  evil."  So 
that  he  is  declared  to  be  both  infinitely  holy  in  his  na- 
ture, and  unalterably  righteous  in  his  government  o^ 
the  world:  for  "God  is  jealous,  andthe  Lord  revengeth; 
"  the  Lord  revengeth  and  is  furious;  he  will  take 
"  vengeance  on  his  adversaries."* — We  are  indeed 
told  by  speculating  men,  that  such  expressions  are 
onlv  an  accommodation  to  human  infirmity,  and  that 

J 


*  Nah.  i.  2—6, 


CHARACTER  OF  COD. 


57 


there  are  no  such  passions  in  the  divine  nature:  and  if 
such  remarks  were  intended  merely  to  direct  our  in- 
terpretation of  them,  and  to  remind  us,  that  all  that 
perturbation  which  anger  and  revenge  excite  in  our 
minds,  and  all  those  effects  which  flow  from  them, 
should  be  excluded  from  our  apprehensions  of  the 
Deity,  they  would  be  very  proper.  But  surely,  the 
only  wise  God  knows  best  what  language  to  use  con- 
cerning himself!  and  we  may  safely  "  speak  according 
"  to  his  oracles."  Abhorrence  of  evil,  and  indignation 
against  evil  doers,  are  not  sinful  passions,  but  are  re- 
quisite to  perfect  holiness;  and  to  execute  vengeance 
on  criminals  is  the  indispensable  duty  of  a  ruler.  We 
pretend  not  to  explain'  how  these  things  subset  in  the 
divine  mind:  but  we  know  who  has  said,  "  Vengeance 
"  is  mine,  and  I  will  recompense;"  and  we  hesitate 
not  to  repeat  his  words,  without  attempting  to  explain 
away  their  awful  import. 

When  we  add  to  this  delineation,  the  enlarged 
goodness  and  liberality  of  the  Lord,  who  delighteth  in 
communicating  being  and  blessedness,  and  "  openeth 
"  his  hand  to  fill  all  things  living  with  plenteousness;'> 
we  perceive  a  character  completely  amiable,  adorable, 
and  glorious;  and  must  allow  the  reasonableness  of 
the  command;  "  Thou  shalt  love  the  Lord  thy  God 
"  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
"  all  thy  mind,  and  with  all  thy  strength."  Yet  these 
perfect  ions  thus  combined,  though  peculiarly  encou- 
raging to  all  obedient  creatures,  are  most  tremendous 
to  sinners,  who  must  be  alarmed,  and  verge  to  despair, 
in  proportion  as  they  become  acquainted  with  them; 

Vol.  V.  I 


55 


ON  THE  SCRIPTURAL 


unless  they  attend  to  the  discovery  of  the  Lord's  plen- 
teous, rich,  and  everlasting  mercy.  But  mercy  re- 
spects misery,  and  transgression  as  the  cause;  it  pities 
and  relieves  misery,  and  pardons  sin;  and  without  this 
attribute,  even  the  providential  goodness  of  God  would 
tend  to  aggravate  our  guilt,  and  increase  our  condem- 
nation. Mercy,  therefore,  is  spoken  of  in  Scripture  as 
the  peculiar  glory  of  God,  and  the  grand  subject  of  the 
believer's  confidence,  joy,  and  grateful  praise.  Yet, 
when  the  Lord  "  proclaims  his  name,"  as  "  merciful 
"  and  gracious,  slow  to  anger,  long-suffering,  and 
"  ready  to  forgive;"  he  commonly  gives  some  intima- 
tion, that  he  '*  will  by  no  means  clear  the  guilty,"  or 
the  impenitent  and  unbelieving.  *  All  his  declarations 
of  compassion  and  love  to  sinners,  are  connected  with 
holy  abhorrence  and  righteous  indignation  against  their 
sins;  and  contain  some  intimations  of  that  change, 
which  his  grace  effects  in  those  who  share  his  pardon- 
ing love.  Yet  even  this  would  be  insufficientto  render 
the  exercise  of  mercy,  (especially  in  that  extent  spoken 
of  in  Scripture,)  consistent  with  the  perfection  of  holi- 
ness and  justice:  for  should  mercy  be  shown  to  those 
who  merit  vengeance,  and  nothing  done  to  counteract 
the  tendency  of  such  a  measure,  justice  would  appear 
imperfect,  its  rights  would  be  violated,  and  its  glory 
eclipsed;  the  law  would  be  in  a  measure  degraded,  and 
the  divine  purity  would  not  shine  forth  in  its  full  splen- 
dour. Some  intimations,  therefore,  were  given  from 


«  Exod.xxxiv.  6,  7.  Nah.  i.  2 — 8.  Rom.  iii.  19 — 24. 
2  Pet.  ii.  4 — 9. 


CHARACTER   OF  GOD. 


59 


the  beginning,  that  mercy  would  be  exercised  in  har- 
mony with  justice:  and  that  Jehovah  would,  through 
the  promised  Seed,  be  "  a  just  God  and  a  Saviour. " — 
Under  the  old  dispensation,  however,  his  servants  seem 
rather  to  have  believed  that  it  would  be  so,  than  to  have 
had  clear  perceptions  of  the  mysterious  way  in  which 
it  would  be  effected:  but  the  New  Testament  has  re- 
moved the  veil  from  the  subject,  as  we  shall  easily  per- 
ceive if  "  the  veil  do  not  still  remain  upon  our  hearts." 
This  appears  to  be  the  only  method  in  which  the  di- 
vine perfections  could  be  displayed  to  us  in  all  their 
glory:  at  least,  all  created  understanding  must  for  ever 
have  proved  incapable  of  conceiving  in  what  way  the 
largest  exercise  of  pardon  and  love,  to  the  vilest  sin- 
ners, could  consist  with,  and  illustrate,  the  infinite  jus- 
tice and  holiness  of  God,  and  establish  his  law  in  ho- 
nour and  authority.  Infinite  wisdom  alone  could  de- 
vise a  plan  adequate  to  these  purposes;  it  must  spring 
from  boundless  love;  and  we  may  be  sure,  that  the 
plan  revealed  to  us  was  the  most  approved,  of  all  that 
were  possible,  by  infinite  wisdom  and  love. 

Every  intimation,  therefore,  of  a  Messiah,  a  Mediator, 
a  mercy-seat,  a  High  Priest,  or  an  atoning  sacrifice, 
should  lead  our  minds  to  the  great  doctrine  of  redemp- 
tion through  Emmanuel's  blood,  as  the  central  point 
in  which  every  part  of  the  revelation,  that  God  has 
made  of  himself  to  man,  must  meet.  But  without  fur- 
ther anticipating  this  part  of  the  subject, we  may  observe, 
that  the  Scriptures  every  where  describe  Jehovah,  as 
perfect  in  wisdom,  holiness,  justice,  truth,  goodness,  and 
mercy  in  all  its  various  exercises;  they  represent  these 


ON  THE  SCRIPTURAL 


attributes  as  the  glory  of  his  nature,  and  as  constitu- 
ting him  the  proper  object  of  our  supreme  love,  ado- 
ration, and  service;  as  all  harmonizing  in  his  consum- 
mate character;  and  each  subserving  the  exercise  and 
glory  of  all  his  other  perfections. 

II.  In  more  exactly  investigating  the  Scriptures, 
we  find  these  attributes  exemplified,  in  the  works  and 
dispensations  recorded  of  God.  The  display  of  his 
omnipotence  and  other  natural  perfections,  in  the  works 
of  creation,  and  in  the  miracles  which  he  wrought  for 
the  deliverance  of  his  servants  or  the  punishment  of 
hLs  enemies,  is  too  obvious  to  need  a  particular  discus- 
sion; nor  is  it  requisite  to  enlarge  on  his  providential 
goodness.  But  that  combination  of  justice,  holiness, 
truth,  and  mercy,  which  has  been  stated  as  comprising 
he  divine  character,  is  manifested  in  his  dealings  with 
his  rational  creatures. — Infinite  in  holiness  and  justice 
"  he  spared  not  the  angels  that  sinned,  but  cast  them 
"  down  to  hell."  He  denounced  on  fallen  Adam  and 
his  race,  the  awful  sentence,  "  Dust  thou  art  and  to 
**  dust  thou  shalt  return;"  and  in  consequence  of  it, 
unnumbered  millions  have  been  swept  into  the  grave 
by  various  dire  and  torturing  diseases.  The  destruc- 
tion of  the  old  world  by  the  deluge;  that  of  Sodom 
and  the  neighbouring  cities  by  fire;  the  plagues  of 
Egypt;  the  vengeance  ( xecuted  on  the  Canaanites;  and 
all  the  judgments  inflicted  on  the  rebellious  Israelites 
in  the  wilderness,  in  the  promised  land,  and  through 
every  age;  are  such  exhibitions  of  these  awful  attri- 
butes, that  our  minds  naturally  turn  from  the  narrative 


CHARACTER  OF  GOD. 


61 


with  aversion:  nor  can  any  man  fully  understand  them, 
till  he  has  acquired  a  deep  sense  of  the  evil  of  sin,  and 
of  the  justice  of  God.  Indeed  the  corrections  inflicted 
on  Lot,  David,  and  other  offending  believers,  whose 
sins  were  eventually  pardoned,  display  the  same  attri- 
butes, and  authorize  the  same  conclusions;  so  that  the 
Psalmist  might  well  say,  "  My  flesh  trembleth  for  fear 
"  of  thee,  and  I  am  afraid  of  thy  judgments." 

On  the  other  hand,  the  Lord's  patience,  compassion, 
mercy,  and  grace  are  exhibited  in  all  his  dealings  with 
fallen  man:  "  he  endureth  with  much  long-suffering 
"  the  vessels  of  wrath;"  he  hath  ever  appeared  ready 
to  forgive  the  penitent,  to  pity  the  wretched,  to  relieve 
the  distressed,  to  lift  up  the  self-abased,  and  comfort 
the  broken-hearted.  "  His  mercy  is  on  those  that  fear 
"  him  from  generation  to  generation:"  his  dealings 
with  Israel  and  with  individuals  of  that  favoured  nation, 
prove  this;  nor  did  any  sinner  ever  humbly  seek  his 
face  in  vain. — The  faithfulness  of  God  is  so  illustrated 
in  the  accomplishment  of  his  promise  concerning  "  the 
"  Seed  of  the  woman,"  four  thousand  years  after  it 
was  given,  that  other  instances  need  not  be  adduced. 
— His  judgments  coincided  with  his  threatenings,  ex- 
cept as  repentance  intervened;  and  a  reserve  of  mercy 
was  in  that  case  implied  in  all  of  them.  The  manifold 
xvisdom  of  God  is  also  most  conspicuous,  in  so  arrang- 
ing these  displays  of  justice  and  mercy,  as  to  secure 
the  glory  of  all  his  attributes,  and  to  leave  no  one  any 
ground  to  presume,  or  to  despair.  And  the  discoveries 
made  to  us  of  the  future  judgment,  and  the  eternal  state 
of  happiness  or  misery,  most  perfectly  coincide  with 


62 


ON    THE  SCRIPTURAL 


the  declarations  relative  to  his  harmonious  perfections. 
But  of  this,  and  of  redemption  by  the  incarnation  of 
Emmanuel  and  his  atoning  blood,  we  must  forbear  to 
speak  further  in  this  place.  We  may  observe,  however, 
concerning  this  last,  which  is  doubtless  the  greatest  of 
all  the  discoveries  God  hath  given  of  himself,  that  it 
unavoidably  leads  us  to  fix  our  especial  attention  upon 
those  mysteries  of  the  Deity,  which  are  so  peculiar  to 
revelation,  that  they,  who,  "  lean  to  their  own  under- 
"  standing,"  would  represent  them  as  contradictory 
and  impossible.  Yet,  it  will  be  shown  that  they  are 
certainly  revealed  in  Scripture;  and  thence  it  will  fol- 
low, that  they  are  appropriated  to  the  true  Object  of 
all  adoration,  and  distinguish  him  from  every  idol: 
so  that  those  who  reject  the  mysteries  which  it  reveals, 
and  adore  not  the  One  "  Name  of  the  Father,  the  Son, 
"  and  the  Holy  Ghost,"  into  which  christians  are  bap- 
tized,  cannot  be  said  to  worship  that  God,  \\  hose  na- 
ture and  perfections  are  declared  in  the  sacred  Scrip- 
tures. And  as  all  the  divine  attributes  are  seen,  in  per- 
fect harmony,  only  "  in  the  face  of  Jesus  Christ;1'  they 
"  whose  eyes  are  blinded,  that  they  should  not  see  the 
"  light  of  his  glory,"*  certainly  worship  the  invention 
of  their  own  hands,  and  not  the  God  who  hath  revealed 
himself  to  man,  in  the  person  of  Jesus  Christ.  IncUed 
this  is  manifest,  from  the  imperfection  of  the  object  of 
their  worship,  whom  the  v  delineate  as  so  clement,  that 
he  cannot  hate  and  punish  sin  according  to  its  desert; 
and  by  the  blasphemies  which  they  otten  utter  against 


*  2  Cor.  iv.  3—6. 


CHARACTER  OF  GOD. 


63 


the  justice  and  holiness  of  God,  and  the  judgments 
which  he  has  executed  and  threatens  to  execute. — Let 
us  then  regard  this,  as  a  matter  of  the  greatest  possible 
importance,  and  seek  the  knowledge  of  God,  from  his 
word  and  the  teaching  of  his  Spirit,  as  the  fundamen- 
tal concern  in  all  our  religious  enquiries:  that  so  we 
may  be  engaged,  above  all  things,  to  fear,  love,  trust, 
worship,  and  serve  him;  and  to  seek  all  our  happiness 
in  enjoying  his  favour,  and  glorifying  his  name. 


ESSAY  IV. 


A  brief  exposition  of  the  Ten  Commandments,  as  com- 
prising the  substance  of  the  Moral  Law. 

FrOM  the  scriptural  character  of  God,  we  proceed 
to  the  consideration  of  his  moral  government,  as  made 
known  to  us  by  revelation:  and  the  clear  knowledge  of 
his  holy  law  is  peculiarly  requisite,  in  forming  our 
judgment  on  this  subject.  This  was  delivered  to  Is- 
rael by  Jehovah  himself,  from  mount  Sinai,  with  most 
tremendous  displays  of  his  majesty,  power,  and  holi- 
ness; and  though  other  parts  of  Scripture  must  be  ad- 
duced, as  a  divinely  inspired  comment;  yet  the  deca- 
logue may  properly  be  taken  for  our  text,  in  examin- 
ing the  demands  of  the  moral  law. 

It  is  evident  that  there  is  a  distinction  between 
moral  precepts  and  positive  institutions.  Some  things 
are  in  themselves  so  indifferent,  that  the  same  autho- 
rity, which  commanded,  might  have  forbidden  them; 
as  the  use  of  bread  and  wine  in  one  ordinance,  and 
that  of  water  in  another:  but  it  is  absurd  to  suppose, 
that  God  could  have  required  his  creatures  to  despise 
him,  or  to  hate  one  another;  or  have  forbidden  them  to 
speak  truth  and  to  do  justice. 


EXPOSITION  OF  THE  COMMANDMENTS.  65 

Some  traces  of  the  moral  law  are  discoverable  by 
our  natural  reason,  and  the  whole  of  it  is  highly  rea- 
sonable: it  has  its  foundation  in  the  nature  of  God  and 
man,  in  the  relations  which  men  bear  to  Him  and  to 
each  other,  and  in  the  obligations  that  result  from  these 
relations;  on  which  account  it  is  immutable  in  its  re- 
quirements, and  demands  obedience  from  all  man- 
kind, as  far  as  they  have  opportunity  of  becoming  ac- 
quainted with  it.  Different  circumstances  may  indeed 
occasion  a  coincident  variation;  as  the  entrance  of  sin 
has  rendered  patience,  and  forgiveness  of  injuries,  ex- 
ercises of  our  love  to  God  and  our  neighbour:  but 
though  there  is  no  need  of  these  in  heaven,  yet  the 
grand  principles  from  which  they  are  deduced,  will  con- 
tinue the  same  to  eternity. 

The  law  is  also  spiritual:  that  is,  it  takes  cognizance 
©f  our  spirits,  or  our  most  secret  thoughts,  desires,  and 
dispositions;  and  demands  the  exact  regulation  of  the 
judgment,  will,  and  affections,  in  conformity  to  the 
hoiy  excellencies  of  the  Lord  our  God.  It  principally 
requires  love,  or  the  entire  affection  of  the  soul,  with- 
out which  the  best  external  obedience  is  condemned  as 
hypocrisy.  This  is  peculiar  to  the  law  of  God,  who 
alone  can  search  the  heart:  but  in  common  with  other 
laws,  it  demands  entire,  and  uninterrupted,  and  per- 
petual obedience;  for  no  law  can  tolerate  the  trans- 
gression of  itself.  From  the  commencement  to  the 
close  of  life,  the  Lord  enjoins  upon  us  exact  confor- 
mity to  every  precept;  the  least  deviation  from  this 
perfect  rule,  whether  by  omission  or  commission,  ex- 

Vot.  V.  K 


56  A  BRIEF  EXPOSITION  OT 

cess  or  defect,  is  sin;  and  every  sin  deserves  wrath, 
and  needs  forgiveness.* 

The  ten  commandments  are  divinely  commented 
upon  in  all  the  preceptive  parts  of  Scripture;  and  the, 
substance  of  them  is  summed  up,  in  the  two  great 
commands  of  "  loving  God  with  all  our  heart,  with  all 
"  our  mind,  with  all  our  soul,  and  with  all  our  strength;'* 
and  of  "  loving  our  neighbour  as  ourself;"  and  we  are 
authorized  by  our  Lord's  example, t  to  interpret  every 
one  of  them  in  the  strictest,  most  spiritual,  and  most 
extensive  sense,  of  which  it  is  capable.  Even  repent- 
ance, faith  in  Christ,  and  all  other  evangelical  graces 
and  duties,  are  exercises  of  this  entire  love  to  God,  and 
are  required  of  a  sinner  as  placed  under  a  dispensation 
of  mercy;  though  originally  the  law  had  nothing  to  do 
with  redemption,  but  lay  at  the  foundation  of  another 
covenant.  We  may,  therefore,  wave  the  controversy- 
concerning  the  rule  of  duty;  whether  that  be  the  ten 
commandments,  or  the  whole  word  of  God:  for  the 
one,  properly  understood,  will  be  found  as  broad  as 
the  other;  seeing  we  cannot  love  God  with  all  our 
hearts,  unless  we  love  every  discovery  which  he  is 
pleased  to  make  of  his  glory,  believe  every  testimony 
and  embrace  every  promise  which  he  gives,  and  seek 
his  favour  in  the  use  of  all  the  means  that  he  is  pleased 
to  appoint.  Yet  this  relates  to  the  law,  only  as  our  rule 
of  duty,  and  as  given  in  subserviency  to  the  gospel; 
for  in  other  respects  it  contains  nothing  about  repent- 


"l  Rom.  iii,  19—23.  t  Matt.  v.  21—41. 


THE   TEN  COMMANDMENTS. 


G7 


ance,  or  the  acceptance  of  imperfect  obedience;  but 
merely  says,  "Do  this  and  live,"  and,  "cursed  be 
44  every  transgressor. 

Thus  the  law  was  given  to  Israel,  not  only  to  show 
the  people  their  real  condition  according  to  the  cove 
nant  of  works;  but  likewise  with  reference  to  their  na- 
tional  covenant,  and  as  the  rule  of  duty  to  redeemed 
sinners:  and  therefore  mercy  is  mentioned  in  the  se- 
cond commandment;  not  indeed  as  communicated  by 
the  law,  but  as  shown  by  God  to  his  obedient  people. 
— The  remainder  of  this  Essay  will  consist  of  a  com- 
penduous  exposition  of  the  ten  commandments,  as  in- 
troductory to  a  further  consideration  of  the  divine  go- 
vernment. 

The  great  Lawgiver  prefaced  his  injunctions,  by 
proclaiming  his  own  essential  and  immutable  glory 
and  perfection,  "  I  am  Jehovah."  As  the  source  of 
existence,  and  consequently  of  all  power,  wisdom, 
justice,  truth,  and  goodness,  he  is  the  standard  of  ex- 
cellence and  beauty;  from  whom  all  created  amiable- 
ness  is  an  emanation,  of  whose  glory  it  is  a  feeble  re- 
flection. To  him  alone  the  throne  belongs.  He  only  is 
qualified  to  be  the  universal  Lawgiver  and  Judge;  and 
he  has  the  sole  and  unalienable  title  to  that  love  and 
service  which  his  law  demands. — To  this  he  added 
Thy  God,  to  express  Israel's  relation  and  obligation 
to  him.  We  are  all  his  rational  creatures,  and  every 
benefit  which  he  bestows  binds  us  more  forcibly  to 
love  and  obedience.  We,  like  Israel,  are  his  professed 
worshippers:  if  we  be  what  we  profess,  he  is  our  Por- 
tion and  everlasting  felicity;  and  this  still  enhances  our 


68 


A   BRIEF   EXTOSITION  OF 


obligations  to  devote  ourselves  to  his  service.  The  re- 
demption of  Israel  from  Egyptian  bondage  was  typical 
of  our  redemption  by  Jesus  Christ  from  sin  and  mise- 
ry: and  though  all  men  ought  to  obey  the  law  of  God, 
yet  none  do  render  any  spiritual  obedience  to  it  except 
his  redeemed  people. 

Alter  this  solemn  introduction,  Jehovah  first  added, 
u  Thou  shalt  have  no  other  gods  before  me."  The 
commandments  are  addressed,  in  the  singular  number, 
to  each  person;  because  every  one  is  concerned  in  them 
on  his  own  account:  and  each  prohibition  implies  a 
positive  duty.  This  first  requires  a  disposition  and  con- 
duct, suited  to  the  relation  in  which  we  stand  to  "  the 
"  Lord  our  God."  He  alone  is  the  adequate  Object 
of  our  love,  and  able  to  satisfy  our  capacity  of  hap- 
piness: all  we  have  and  are  belong  to  him,  and  he  has 
an  unalienable  right  to  prescribe  the  use  that  we  should 
make  of  his  gifts.  He  has  so  clear  a  title  to  our  love* 
gratitude,  reverence,  adoration,  submission,  confidence, 
and  obedience;  that  we  cannot  withhold  them  from  him 
without  the  most  manifest  injustice.  Considering  who 
he  is,  and  what  he  has  done  for  us,  except  we  love  him 
to  the  full  extent  of  our  natural  powers,  we  do  not 
render  him  his  due:  and  if  we  did  thus  love  him,  all 
contrary  affections  would  be  excluded,  all  inferior  affec- 
tions subordinated.  Admiring  his  excellency,  desiring 
and  delighting  in  him  and  his  favour,  being  grateful 
for  his  kindness,  and  zealous  for  his  glory,  with  all  the 
energy  of  our  souls;  it  is  evident,  that  we  should  love 
other  objects  only  for  his  sake,  and  according  to  his 
will:  no  creature  could  then  rival  him  in  our  affections, 


THE   TEN  COMMANDMENTS.  G9 

or  prevail  with  us  to  neglect  his  service:  and  whilst  we 
rendered  him  the  tribute  of  adoring  love  and  praise, 
and  so  glorified  him,  we  should  possess  unalloyed 
felicity  in  the  enjoyment  of  his  favour.  This  is  the 
reasonable  state  in  which  things  ought  to  be;  and  all 
that  deviates  from  it  is  sin,  and  the  effect  of  apostacy 
from  God. 

In  the  preceding  Essay,  some  thoughts  have  been 
offered  on  man's  propensity  to  idolatry.  To  the  dis- 
grace of  the  human  understanding,  the  grossest  spe- 
cies of  it  have  been  almost  universal  in  the  world:  and 
a  more  refined  and  plausible  kind  of  idolatry  has  often 
supplanted  them,  in  those  few  places  where  something 
more  rational  has  prevailed.  We  need  not,  however, 
enlarge  on  this  violation  of  the  first  commandment,  or 
show  particularly  how  the  pagans,  and  Israel,  and  some 
parts  of  the  professing  church  of  Christ,  by  worship- 
ping creatures,  have  ascribed  to  them  the  glory  of  those 
attributes  which  Jehovah  incommunicably  possesses. 
These  practices  constitute  the  grand  transgression  of 
this  law:  and  all  pretences  to  witchcraft,  fortune-tell- 
ing, charms,  or  incantations,  partake  in  a  measure  of 
the  same  guilt;  as  by  them  information  or  assistance 
is  professedly  sought  from  creatures,  whereas  God 
should  be  wholly  depended  on,  and  submitted  to. 

But  this  spiritual  precept  reaches  much  further. 
To  love,  desire,  delight  in,  or  expect  good  from,  any 
forbidden  indulgence,  even  in  the  smallest  degree,  is 
evidently  a  violation  of  it:  and  to  suffer  the  most 
excellent  or  amiable  of  creatures  to  rival  God  in  our 
affections,  must  be  a  proportionable  contempt  of  him. 


70 


A   BRIEF   EXPOSITION  OF 


By  atheism  and  irreligion  men  set  up  themselves  as 
gods,  aspire  to  independence,  reject  subordination, 
and  refuse  to  render  homage  or  worship  to  any  supe- 
rior being;  as  if  they  had  created  themselves,  and  were 
sufficient  for  their  own  happiness !  The  proud  man 
idoiizes  himself,  and  offers  incense  to  his  own  deity; 
and  therefore  "  God  resisteth  him"  as  his  rival.  The 
ambitious  pay  homage  to  the  opinions  of  men,  and 
seek  happiness  in  their  applause,  or  in  such  honour- 
able distinctions  as  they  can  bestow.  The  revengeful 
usurp  the  throne  of  God,  and  invade  the  prerogative 
of  him  to  "  whom  vengeance  belongeth."  The  covet- 
ous man  deifies  his  wealth,  the  sensualist  his  vile  ap- 
petites, and  the  rapturous  lover  his  mistress;  he  lives 
on  her  smiles,  his  heaven  is  placed  in  her  favour,  and 
her  frown  would  make  him  the  most  wretched  of  all 
creatures.  Nay,  the  doating  husband  and  fond  parent 
may  deify  the  objects  of  their  affections:  for  though 
they  ought  to  love  them  tenderly,  yet  this  affection, 
and  the  manner  in  which  it  is  exercised,  should  be  ab- 
solutely subordinated  to  the  will  and  glory  of  God. 

But  no  comment  can  equal  the  extent  of  the  com- 
mand. Whatever  consists  not  with  the  most  perfect 
love,  gratitude,  reverence,  submission,  and  devoted- 
ness  of  the  whole  heart  to  God,  is  a  transgression  of  it: 
and  it  requires  us  to  love  the  Lord  and  all  his  crea- 
tures, according  to  their  real  worthiness;  not  more,  nor 
less,  except  as  finite  beings  cannot  love  infinite  excel- 
lence in  an  adequate  manner.  Obedience  to  it  would 
enthrone  God  in  our  judgment  and  affections;  and  the 
whole  of  our  love  being  thus  given  to  him,  we  should 


THE   TEN   COMMANDMENTS.  71 

love  all  others  for  his  sake,  and  according  to  the  mea- 
sure that  he  has  enjoined:  whilst  the  violation  of  it  de- 
stroys this  regular  subordination,  and  gives  the  creatures 
the  throne  in  our  hearts.  Well  therefore,  may  it  stand 
foremost  in  the  decalogue;  for  our  obedience  in  all  other 
things  depends  on  it:  other  transgressions  injure  the 
subject,  and  affront  the  Sovereign;  but  the  violation  of 
this  law  is  high  treason  against  the  majesty  of  heaven; 
and  at  the  same  time  is  entirely  destructive  to  the  hap- 
piness of  all  who  transgress  it. — The  expression  be- 
fore me  implied  that  idolatry  could  not  be  kept  so 
secret,  but  that  it  must  be  known  to  the  heart- search- 
ing God:  it  would  at  all  times  affront  him  to  his  face; 
but  especially  when  committed  by  Israel,  who  had  his 
glory  continually  displayed  before  their  eyes. 

II.  The  second  commandment  requires  us  to  render 
to  the  Lord  our  God  a  worship  and  service,  suited  to 
his  perfections,  and  honourable  to  his  name.  His  in- 
comprehensible nature  cannot  be  represented  by  any 
similitude.  The  most  exquisite  painting  or  sculpture 
can  only  give  an  external  resemblance  of  a  man:  even 
animal  life  with  its  several  functions  cannot  be  thus 
exhibited,  much  less  can  a  likeness  be  made  of  the 
soul  and  its  operations.  How  dishonourable  then  must 
every  attempt  be  to  represent  the  infinite  God,  "by 
"  silver  or  gold  graven  by  art  and  man's  device!"  The 
general  disposition  of  mankind  to  form  such  similitudes 
of  the  Deity,  proves  that  low  apprehensions  of  him 
are  congenial  to  our  fallen  nature;  and  the  practice 
has  exceedingly  increased  the  grossncss  of  men's  con- 


72 


A   BRIEF   EXPOSITION  Of 


ceptions  concerning  him.  The  more  stupid  of  the  hea- 
then alone  worshipped  the  picture  or  image  itself; 
others  used  it  as  a  visible  representation  of  the  invisi- 
ble JVumen  or  Deity :  and  all  that  ingenious  papists 
have  urged  in  behalf  of  their  images,  is  equally  applica- 
ble to  Israel's  worship  of  the  golden  calves,  or  to  that  ren- 
dered by  theEphesians  to  the  image  of  Diano  "which  fell 
"  down  from  Jupiter." — A  material  image  of  the  Deity 
is  likewise  an  affront  to  the  Person  of  Christ,  the  only 
adequate  "  Image  of  the  invisible  God:"  and  the  wor- 
ship  of  saints  and  angels,  as  mediators  and  present  dei- 
ties, by  images,  in  every-  respect  robs  him  of  his  me- 
diatorial glory. — The  commandment  does  not  prohi- 
bit the  maki?ig  of  images  and  pictures  for  other  pur- 
poses, (as  some  have  ignorantly  supposed;)  for  God 
commanded  several  to  be  made  even  in  the  construc- 
tion of  the  tabernacle:  but  the  making  of  them,  in  or- 
der to  men's  bowing  down  before  them  and  worship- 
ping them;  and  in  this  case  both  the  maker  and  the 
worshipper  of  the  image  are  involved  in  The  guilt.  The 
prohibition  includes  every  kind  of  creature,  because 
all  are  utterly  unfit  to  represent  the  infinite  Creator; 
and  there  are  some  devices  not  uncommon  even 
among  protestants,  as  emblematick  of  the  Trinity, 
which  seem  not  to  accord  to  the  strictness  of  this  in- 
junction. 

But  the  spiritual  import  of  the  commandment  ex- 
tends much  further.  Superstition  and  human  inven- 
tions in  religious  worship,  when  at  all  relied  on  as  ac- 
ceptable with  God,  are  evident  violations  of  its  spirit 
and  intent.  The  use  of  things  indifferent  in  religion, 


THE  TEN  COMMANDMENTS.  73 

without  any  command  from  God,  leads  to  gross  con- 
ceptions of  him  as  if  he  delighted  in  outward  splendour 
or  external  forms;  and  is  commonly  connected  with  a 
false  dependence;  while  it  substitutes  something  else  in 
the  place  of  God's  appointments,  and  tends  to  the  usur- 
pation of  authority  over  men's  consciences.  But  many 
circumstances  of  worship  must  be  regulated  by  human 
discretion;  and  every  one  should  judge  for  himself  which 
regulations  tend  to  these  evils,  and  which  do  not;  and 
be  candid  in  judging  such  as  differ  from  him. — Hypo- 
crisy and  formality,  arising  from  unworthy  apprehen- 
sions of  God,  together  with  those  unscriptural  delinea- 
tions of  his  character  that  have  been  before  described, 
are  here  certainly  prohibited. — In  short,  the  second, 
commandment  requires  us  to  conceive  of  God,  in  all 
respects,  as  far  as  we  are  able,  according  to  the  revela- 
tion which  he  hath  made  of  himself  to  us:  co  realize 
his  glorious  presence  to  our  minds,  by  faith,  and  not  by 
fancy:  and  to  "  worship  him  as  a  Spirit,  in  spirit  and 
"  in  truth:"  not  with  corporeal  representations  of  him 
before  our  eyes,  or  low  conceptions  of  him  in  our- 
minds;  but  sincerely,  inwardly,  with  the  most  fer- 
vent affections,  and  profound  reverence  of  his  infi- 
nite majesty,  in  all  his  appointed  ordinances,  and  in 
them  alone;  and  with  frequency,  as  performing  a  ser- 
vice reasonable  in  itself,  and  most  pleasant  to  our  own 
souls,  as  well  as  honourable  to  his  great  Name. 

The  reason  given  for  the  prohibition  of  image-wor- 
ship  shews  us,  that  the  Lord  is  so  tenacious  of  his 
honour  in  this  matter,  (especially  in  respect  of  his  pro- 
fessed people,)  that  the  least  approach  to  it  excites  his 
Vol.  V.  L 


A 


BRIEF 


EXPOSITION  0? 


hottest  displeasure;  even  as  the  jealous  husband  is  ex- 
asperated, and  roused  to  seek  vengeance,  by  whatever 
leads  him  to  suspect  his  wife  of  adultery.  If  Israel, 
or  any  Israelites,  revolted  to  idolatry,  they  would 
be  deemed  haters  of  God;  as  the  wife  would  be  sup- 
posed to  hate  her  husband,  when  she  preferred  every 
worthless  stranger  to  him:  imd  the  national  covenant, 
with  its  peculiar  blessings,  being  forfeited,  the  sins  of 
the  parents  would  involve  their  off-pringin  the  punish- 
ment, even  to  the  third  or  lcnrth  generation.  The  mention 
made  of  mercy,  even  to  thousands,  to  vast  multitudes, 
through  successive  ages  to  the  end  of  time,  relates  to 
the  law  as  given  in  subserviency  to  the  gospel,  which 
was  administered  to  the  Israelites  by  their  legal  ex- 
piations and  purifications;  and  it  shows  how  God  de- 
lights in  pardoning  the  penitent,  and  blessing  the  obe- 
dient.  Thus  the  natural  affection  of  men  for  their 
children  should  have  engaged  the  Israelites  to  obedi- 
ence: and  every  means  w  as  used  to  keep  them  close  to 
the  instituted  worship  of  God,  and  at  a  distance  from 
all  idolatry. 

III.  The  worshippers  of  the  Lord  must  have  fre- 
quent occasion  to  mention  his  Name:  and  sometimes 
it  will  be  requisite  for  them  to  call  him  to  witness  the 
truth  of  their  words,  or  to  bind  themselves  by  vows 
and  engagements  as  in  his  sight.  The  third  command- 
ment, therefore,  forbids  us  to  take  the  name  of  the 
"  Lord  our  God  in  vain;"  that  is,  to  use  it  need- 
lessly, irreverently,  profanely,  or  in  fraud,  dissimula- 
tion, and  hypocrisy.  It  forbids  all  rash  and  unlawful 
vows,  and  such  as  relate  to  things  uncertain  or  im- 


THE  TEN  COMMANDMENTS. 


75 


practicable. — Perjury,  of  every  kind,  is  the  capital 
transgression  of  it:  for  by  this  men  appeal  to  the  om- 
niscient heart-searching  Goii  ibr  the  truth  of  what  thev 
testily  or  assert,  or  for  their  sincerity  in  what  they  en- 
gage to  do;  when  they  do  not  know  the  truth  of  the 
one,  and  are  consciously  insincere  in  the  other.  This 
is  one  of  the  most  atrocious  and  provoking  crimes 
imaginable,  though  common  among  us  to  an  incon- 
ceivable degree;  so  that  it  is  little  noticed  unless  ac- 
companied with  flagrant  injustice!  But,  alas!  it  is  very 
closely  connected  with  other  instances  of  disregard  to 
this  law;  by  the  unnecessary  multiplication  of  oaths  in 
our  judicial  transactions,  even  on  the  most  frivolous 
occasions;  and  by  being  administered  with  extreme 
irreverence,  instead  of  all  the  solemnity  of  a  religious 
ordinance,  which  every  thinking  person  msut  allow  to 
be  reasonable. — All  appeals  to  God  in  common  con- 
versation, with  such  expressions,  as  '  the  Lord  knows,' 
when  the  matter  attested  is  either  not  true  or  not  im- 
portant, involves  a  measure  of  the  same  guilt. — All 
cursing  and  suearing  are  a  most  horrid  violation  of 
this  commandment. — The  use  of  the  words,  '  God 
'  Lord,  Christ,'  or  such  like,  without  necessity,  serious- 
ness, and  reverence;  whether  in  improper  religious  dis- 
course, or  as  expletives  in  talking  about  other  subjects: 
every  expression,  that  takes  the  form  of  an  abjuration 
or  imprecation,  though  the  name  of  God  be  not  used: 
indeed,  all  that  is  more  than  "  yea,  yea,  nay,  nay," 
that  is,  every  thing  which,  in  common  conversation, 
goes  beyond  a  simple  affirmation  or  denial:  all  jesting 
with  God's  word  or  sacred  things:  all  irreverence  to 


76 


A   BRIEF  EXPOSITION  OF 


whatever  relates  to  him;  and  the  use  of  his  tremendous 
name,  in  religious  worship,  in  a  heedless  or  hypocri- 
tical manner:  all  these,  I  say,  are  violations  of  the 
spirit  of  this  law.  Moreover,  it  implies  a  command  to 
remember  habitually,  the  infinite  majesty,  purity,  and 
excellency  ol  God,  and  to  behave  towards  him,  in 
word  and  deed,  with  that  awe  and  reverence  of  his 
perfections,  which  becomes  such  mean  and  w  orthless 
creatures,  in  his  infinitely  glorious  presence. 

To  this  law  it  is  added,  that  God  "  will  not  hold 
"  the  transgressor  guiltless."  Men  may  not  discover, 
or  they  may  neglect  to  punish,  this  crime;  and  the  sin- 
ner's conscience  may  scarcely  trouble  him  about  it: 
but  let  him  know,  that  God  will  certainly  detect  and 
punish  that  atrocious  affront  which  is  thus  put  upon 
him,  and  often  without  the  plea  of  temptation,  or  ex- 
pectation of  profit  or  pleasure;  unless  men  can  find 
,  pleasure  in  disobeying  and  defying  their  Creator.  But 
when  it  shall  at  last  be  said  to  the  daring  transgressor, 
"  Wherefore  hast  thou  despised  the  commandment  of 
"  the  Lord?"  his  profane  trifling  will  be  turned  into 
terror  and  despair. 

IV.  The  form  of  the  fourth  commandment  implies, 
that  it  had  been  previously  known  to  Israel;  though 
they  were  prone  to  forget  it.  The  separation  of  a  por- 
tion of  our  time  to  the  immediate  service  of  God  is 
doubtless  of  mora!  ohligation;  for  his  glory,  and  our 
good,  personal  and  social,  temporal  and  eternal,  are 
intimately  connected  with  it:  but  the  exact  proportion, 
as  well  as  the  particular  day,  may  be  considered  as  of 


THE    TEN  COMMANDMENTS. 


77 


positive  institution.  Yet  the  proportion  of  one  day  in 
seven  seems  to  have  been  fixed,  by  infinite  wisdom  as 
most  proper,  in  every  age  of  the  world:  though  the 
change  of  the  dispensation,  after  the  resurrection  of 
Christ,  has  occasioned  an  alteration  of  the  day,  and 
an  addition  to  the  topicks,  which  call  for  peculiar 
commemoration  and  contemplation  on  this  season  of 
sacred  rest.  The  sabbath  among  the  Israelites  was  also 
ceremonial,  and  therefore  it  formed  a  part  of  their  ritual 
law:  and  being  introduced  into  the  judicial  law, 
the  violation  of  it  was  punishable  by  the  magistrate; 
which  seems  also  to  be  proper  in  all  communities 
where  Christianity  is  professed.  Six  days  are  allowed 
us  for  the  diligent  performance  of  our  worldly  business: 
but  the  seventh  is  consecrated  to  the  immediate  ser- 
vice of  the  Lord.  The  concerns  of  our  souls  must 
indeed  be  attended  to,  and  our  God  worshipped,  on 
every  day,  that  our  business  may  be  regulated  in  sub- 
serviency to  his  will:  but  on  the  other  days  of  the  week 
we  should  do  all  our  work,  with  the  sole  exception  of 
works  of  charity,  piety  and  necessity:  for  these  alone 
consist  with  the  holiness  of  that  sacred  day  of  rest; 
and  are  allowable,  because  "  the  sabbath  was  made  for 
"  man,  not  man  for  the  sabbath."  All  works,  there- 
fore, of  avarice,  distrust,  luxury,  vanity,  and  self-in- 
dulgence, are  entirely  prohibited.  Our  affairs  should 
be  previously  so  arranged,  that  as  little  as  possible,  of 
a  secular  nature,  may  interrupt  the  sacred  duties  of  the 
Lord's  clay.  Trading,  paying  wages,  settling  accounts, 
writing  letters  of  business,  or  reading  books  on  ordi- 
nary subjects,  trifling  visits,  journeys,  excursions,  dis- 
sipation, or  conversation  which  serves  only  for  amuse- 


78  A  BRIEF  EXPOSITION  OF 

merit,  cannot  consist  with  "  keeping  a  day  holy  to  the 
"  Lord:"  and  sloth  is  a  carnal  not  a  spiritual  rest. 
The  sabbath  should  be  a  cessation  from  worldly  labour, 
and  a  rest  in  the  service  of  God:  serious  self-exami- 
nation, perusal  of  the  Scriptures,  private,  social,  and 
publick  worship,  instruction  of  children  and  ser- 
vants, meditation,  and  pious  conversation,  should  oc- 
cupy our  time  from  morning  till  evening;  except  as 
these  duties  are  suspended  by  attention  to  such  things, 
as  really  conduce  to  our  own  good  or  that  of  others. 
All  this  is  obligatory  on  those  who  can  do  it:  but  ser- 
vants and  others,  may  be  under  a  real  necessity  of 
doing  things,  not  necessary  in  themselves;  though 
liberty  in  this  respect  should  be  preferred  to  emolu- 
ment, and  good  management  might  often  greatly  lessen 
the  evil.  Were  our  love  to  God  and  spiritual  things  as 
intense  as  it  ought  to  be,  we  should  count  a  day  thus 
spent  our  great  delight;  for  heaven  will  be  an  eternal 
rest,  not  essentially  differing  from  it.  All  our  aversion 
from  this  strictness  arises  from  "  the  carnal  mind 
"  which  is  enmity  against  God;"  and  the  advantages 
that  would  accrue  from  thus  hallowing  the  sabbath,  to 
the  morals,  health,  liberty,  and  happiness  of  mankind, 
are  so  many  and  obvious,  that  they  who  doubt  its  ob- 
ligation often  allow  its  expediency.  But  men  should 
not  only  forbear  to  employ  their  children,  servants,  or 
slaves,  in  any  needless  work;  they  should  also  with 
authority  require  them  to  keep  holy  the  Lord's  day, 
which  is  greatly  intended  for  their  benefit.  The  cattle 
must  also  be  allowed  to  rest  from  the  hard  labour 
of  husbandry,  journeys,  and  other  employments 
connected  with  trade  or  pleasure;  though  doubt- 


THE   TEN  COMMANDMENTS.  79 

less  we  may  employ  them  too,  in  works  of  necessity, 
piety,  and  charity:  and  thus  they  may  properly  be 
used  for  the  gentle  service  of  conveying  those  to  places 
of  publick  worship,  who  could  not  otherwise  attend, 
or  perform  the  duties  to  which  they  are  called:  yet 
ostentation  and  self-indulgence  multiply  violations  of 
the  1  ord's  day  in  this  respect.  Even  strangers,  resid- 
ing among  us,  should  be  persuaded  to  hallow,  and  re- 
strained from  profaning,  the  sabbath. — It  was  indeed 
originally  instituted  in  honour  of  God  our  Creator: 
reasons  are  adduced  in  other  parts  of  Scripture,  which 
peculiarly  respected  the  Jews,  or  referred  to  the  cause 
of  humanity:  but  redemption  by  Christ,  as  completed 
in  his  resurrection,  and  the  descent  of  the  Holy  Ghost 
to  glorify  him,  are  especially  commemorated  by  chris- 
tians, whilst  they  hallow  the  first  day  of  the  week,  as 
the  Lord's  day;  and  this  title  given  to  it,  in  the  New 
Testament,  when  duly  considered,  clearly  shows  how 
the  sacred  hours  should  be  employed. 

This  very  compendious  exposition  of  the  first  table 
of  the  law  suffices  to  prove  its  requirements  to  be  very 
extensive,  spiritual,  reasonable,  and  beneficial;  yet  we 
must  confess  it  to  be  entirely  contrary  to  the  disposi- 
tion of  our  hearts,  and  diverse  from  the  tenour  of  our 
lives:  and  therefore  we  all  need  mercy,  redemption, 
and  a  new  creation  to  holiness,  in  order  that  we  may- 
please  God  and  be  made  fit  for  heaven.  — We  proceed 
to  the  second  table. 

V.  The  commandment,  which  requires  us  to  hon- 
our our  parents,  must  be  considered  as  the  abstract  of 


30  A   BRIEF  EXPOSITION  OF 

our  relative  duties.  All  other  relations  spring  from  that 
of  parents  and  children,  or  in  a  measure  partake  of  its 
nature;  and  this  most  nearly  resembles  our  relation  to 
the  great  Creator. — Chi.dren  ure  required  to  honour 
their  parents;  which  implies  tint  it  is  the  dut\  of  parents; 
to  behave  honourably,  by  diligently  performing  the 
several  parts  of  their  important  charge,  as  entrusted 
with  the  care  of  their  offspring,  both  body  and  soul; 
and  by  a  becoming  deportment  in  all  other  respects. 
Yet  children  arc  not  absolved  from  their  duty  by  the 
misconduct  of  their  parents,  who  must  answer  for  it 
to  God:  and  such  a  limitation,  in  this  and  other  rela- 
tive precepts,  would  absurdly  constitute  all  the  inferior 
relations  judges  and  lords  over  their  superiors.  Chil- 
dren derive  their  being  under  God,  from  their  parents: 
and  they  are  generally  taken  care  of  by  them,  during 
helpless  infancy  and  inexperienced  youth,  with  much 
labour  and  cxpence.  It  is  therefore  reasonable,  that  they 
should  so  long  obey  them  unreservedly  in  all  things 
lawful;  and  afterwards  in  all  tilings  that  are  not  mani- 
festly injurious  to  themselves,  though  they  may  be 
disagreeable.  They  ought  to  love  the  persons  of  their 
parents;  respect  their  characters,  counsels,  and  instruc- 
tions; consult  their  interest,  cn  dit,  and  comfort;  conceal 
their  infirmities,  bear  with  their  tempers  and  humours, 
alleviate  their  sorrows,  and  rejoice  their  hearts  as  far  as 
possible;  and  when  they  are  grown  old  and  incapable 
of  maintaining  themselves;  the  children  are  bound,  if 
able,  even  to  labour  for  their  support,  as  the  parents 
did  for  them  when  they  were  infants.  In  all  this  both 
parents  are  equally  included,  and  should  alike  be  hon- 


1HE   TEN  COMMANDMENTS. 


81 


ourcd  and  obeyed,  and  not  in  opposition  to  one  another; 
which  shows  that  they  should  set  their  children  an  ex- 
ample of  impartiality,  and  be  harmonious  in  their  con- 
duct towards  them. — By  parity  of  reason,  they,  who 
have  acted  a  parent's  part,  are  entitled  to  a  correspondent 
respect  and  deference  :  and  all  the  superior  and  in- 
ferior relations  have  their  several  reciprocal  duties, 
which  may  be  referred  to  this  command:  these  will, 
however,  be  distinctly  considered  in  separate  Essays.* 
— The  annexed  promise  of  long  life  to  obedient  chil- 
dren might  have  a  peculiar  reference  to  the  covenant 
of  Israel;  yet  careful  observers  of  mankind  have  noted 
its  remarkable  fulfilment  in  other  nations.  Subordina- 
tion in  the  family  and  community  tends  to  personal  and 
publick  felicity;  and  the  dislike,  which  the  human 
heart  bears  to  submission,  renders  it  proper  to  enforce 
it  by  motives  of  every  kind. 

VI.  The  sixth  commandment  requires  us  to  "  love 
"  our  neighbour  as  ourselves,"  in  respect  of  his  per- 
son and  life.  Magistrates  as  "  God's  ministers  in  exe- 
"  cuting  vengeance,"  are  in  some  cases  commanded  to 
put  men  to  death;  and  in  others  it  may  be  alloivable,  be- 
cause conducive  to  the  publick  good.  Witnesses  or 
executioners  may  concur  in  such  capital  punishments. 
We  may  doubtless  take  away  another's  life  in  defence 
of  our  own;  and  perhaps,  when  peculiarly  circumstan- 
ced, in  defence  of  our  property. — Some  wars  are  ne- 


*  Essays  xx,  xxi. 
Vol.  V.  M 


82  A   BRIEF  EXPOSITION  OF 

cessary,  and  the  blood  shed  in  them  is  not  imputed  as 
murder  to  those  that  shed  it:  yet  the  guilt  of  it  must 
rest  somen  here;  and  alas!  few  wars  are  so  enteitd 
upon  and  conducted,  as  to  leave  any  of  the  contending 
parties  free  from  blood-guiltiness.  A  man  may  by 
misfortune  kill  another:  yet  God  condemns  as  wil- 
ful murder  many  of  those  actions  by  which  life  is 
taken  away,  but  which  are  called  by  our  law  man- 
slaughter. Furious  passion,  excited  by  sudden  pro- 
vocation or  drunkenness,  is  no  where  in  Scripture  ex. 
cepted  from  the  general  rule,  "  He  who  sheddeth  man's 
"  blood,  by  man  shall  his  blood  be  shed."  The  duel- 
list is  a  revengeful  muderer  of  the  most  atrocious  kind. 
— All  fighting  for  wagers,  or  renown,  violates  this 
command,  and  the  blood  thus  shed  is  murder^  atro- 
cious murder.  Whatever,  by  force  or  stratagem,  de- 
prives another  of  his  life,  is  prohibited.  All  the  slaughter 
committed  by  oppressions,  persecutions,  or  attempts  to 
deprive  of  liberty,  or  confine  in  slavery,  our  unoffend- 
ing fellow- creatures  on  any  pretence  whatever,  is  wil- 
ful cruel  murder.  What  then  shall  we  think  of  the 
accursed  slave-trade,  which  will  surely  bring  vengeance 
on  this  nation,  if  much  longer  tolerated? — Even  laws, 
needlessly  sanguinary,  (as  I  fear  many  are  in  this  land,) 
involve  all  concerned,  in  this  enormous  guilt:  and  they, 
who  ought  to  punish  the  murderer,  and  who  yet  suf- 
fer him  to  escape,  will  be  numbered  among  the  abet- 
tors of  his  crime  at  God's  tribunal. 

The  commandment  likewise  prohibits  us  to  assault, 
maim,  or  wound  others,  or  to  assist  those  who  do;  to 
tempt  men  to  crimes  which  destroy  the  constitution, 


THE   TEN  COMMANDMFNTS. 


83 


or  endanger  their  lives,  either  from  the  sword  of  justice, 
or  the  resentment  of  the  injured  party;  nay,  to  entice 
them,  by  the  prospect  of  a  large  reward  to  such  en- 
terprizes  and  labours  as  are  known  generally  to  shorten 
life.  Many  parents  and  wives  are  murdered  b)  the 
gross  misconduct  of  their  children  or  husband;  and 
numbers  will  be  found  guilty  of  transgressing  this  law, 
by  covetously  or  maliciously  wishing  the  death  of 
others.  The  spiritual  import  of  the  commandment 
prohibits  all  envy,  revenge,  hatred,  or  causeless  anger; 
all  that  insulting  language  which  provokes  to  wrath 
and  murder;  and  all  the  pride,  ambition,  or  covetous- 
ness  which  prompt  to  it.  Nay,  that  man  will  be  con- 
demned as  the  hater  and  murderer  of  his  brother  who, 
seeing  his  life  endangered  by  the  want  of  food,  raiment, 
or  medicine,  and  having  ability  to  relieve  him,  selfishly 
neglects  to  do  it.* — But  the  murder  of  the  soul  is  still 
more  heinous.  This  is  committed  by  seducing  men  to 
sin;  by  a  bad  example;  by  disseminating  poisonous 
principles;  by  terrifying  others  from  religion  by  per- 
secution, or  by  reviling  or  ridiculing  those  who  attend 
to  it;  and  by  withholding  due  instructions,  warnings, 
and  counsels,  especially  such  as  parents  owe  to  their 
children,  or  ministers  to  their  people:  and  it  is  tremen- 
dous to  think,  what  numbers  will  be  thus  condemned 
as  the  murderers  of  the  souls  of  men. 

The  heinousness  of  suicide  likewise  should  be  es- 
pecially marked.  It  is  in  some  respects  the  most  ma- 
lignant of  all  murders;  and,  as  scarcely  ever  repented 


*  1  John  iii.  15—17. 


84 


A  BRIEF 


EXPOSITION 


OF 


of,  it  combines  the  guilt  of  murdering  both  soul  and 
body  at  once.  We  were  not  the  authors,  and  are  not 
the  lords,  of  our  own  lives:  nor  may  we  leave  our  as- 
signed post,  or  rush  without  a  summons  into  the  pre- 
sence of  our  Judge;  any  more  than  we  may  execute 
vengeance  on  our  neighbour,  or  send  him  to  the  tribu- 
nal of  God.  Self-murder  may  be  easily  shown  to  be  a 
complication  of  ingratitude,  contempt  ot  the  Lord's 
goodness  in  giving  and  preserving  life,  defiance,  im- 
patience, pride,  rebellion,  and  infidelity;  nor  is  it  in 
general  the  effect  of  insanity,  (as  verdicts,  in  which  per- 
jury is  committed  from  false  tenderness,  would  lead 
us  to  suppose;)  except  as  all  are  in  some  sense  insane, 
who  are  hurried  on  by  fierce  passions  and  Satan's 
temptations.  That  original  murderer  knows'  this  pre- 
sent life  to  be  the  only  season,  in  which  salvation  can 
be  obtained:  and  therefore,  he  tempts  men  to  such  ex- 
cesses as  destroy  the  constitution,  or  as  render  life 
miserable;  and  he  urges  them  on  to  suicide,  that  he 
maj-  destroy  both  body  and  soul  by  their  own  hands, 
not  being  permitted  to  do  it  by  his  power.  Extrava- 
gance, discontent,  and  despondency  should  there  fore 
be  most  carefully  avoided;  and  gratitude,  patience,  and 
hope  most  diligently  cultivated. — In  a  word,  this  com- 
mand requires  enlarged  benevolence,  kindness,  loi  u- 
suffering,  and  forgiveness;  and  a  disposition  to  seek 
the  welfare,  in  all  respects,  of  every  human  being. 

VII.  The  seventh  commandment  regulates  our  love 
to  our  neighbours,  in  respect  of  their  purity  and  do- 
mestick  comfort;  and  requi  res  the  proper  government 


THE   TEN  COMMANDMENTS. 


85 


of  those  inclinations,  which  God  hath  implanted  in  or- 
der to  the  increase  of  the  human  species.  The  mar- 
riage of  one  man  with  one  woman  was  originally  the 
institution  of  the  Creator,  and  not  merely  a  civil  con- 
tract, as  some  pretend:  these  "  became  one  flesh," 
inseparably  united  to  each  other,  to  promote  and  share 
one  another's  satisfactions,  and  to  assist  each  other  in 
every  duty,  and  especially  in  educating  with  combined 
attention  their  common  offspring.  The  entrance  of  sin 
and  death  made  way  for  the  dissolution  of  this  union; 
a  variety  of  evils  began  to  embitter  the  relation,  and 
abuses  were  soon  introduced.  But  though  some  things 
were  formerly  connived  at,  w  Inch  did  not  accord  with 
the  original  institution;  yet  Christ  refers  his  disciples 
to  that  as  the  standard  of  honourable  marriage,  as  far 
as  the  change  of  circumstances  admit  of  it.  The  force 
acquired  by  men's  passions,  in  consequence  of  sin, 
renders  the  "  prevention  of  fornication"  one  express 
end  of  marriage:  mutual  forbearance  and  reciprocal 
compliances  are  now  needful  and  incumbent:  the  sor- 
rows of  the  female  sex,  as  well  as  the  afflictions  of  life, 
require  peculiar  sympathy  to  alleviate  the  anguish  of 
the  suffering  party:  and  the  separating  stroke  of  death 
leaves  the  survivor  free  to  take  another  companion. 
We  must  not  then  define  adultery,  as  prohibited  in 
this  commandment,  according  to  the  judicial  law  of 
Moses,  but  by  the  decision  of  Christ;  with  which  po- 
lygamy, and  divorce  (except  for  unfaithfulness)  are 
utterly  incompatible. — It  is  evident,  that  marriage, 
recognized  in  some  appointed  way  to  distinguish  it 
from  illicit  connexions,  gives  each  party  such  a  pro- 


36 


A  BRIEF  EXPOSITION  OE 


perty  in  the  other's  person  and  affections,  that  every 
violation  of  conjugal  fidelity,  on  either  side,  is  adultery, 
according  to  the  New  Testament;  and  is  far  more  de- 
serving of  death,  (if  we  estimate  crimes  by  their  mis- 
chievous effects,)  than  many  offences  which  are  capi- 
tally punished. — Ail  other  commerce  between  the 
sexes  is  prohibited  by  the  spirit  of  this  law;  from  the 
temporary  connexions,  that  are  formed  and  dissolved 
at  pleasure,  to  the  lowest  scenes  of  prostitution. — The 
difference  between  the  tempters  and  the  tempted,  and 
other  circumstances,  vary  the  degree  of  guilt  con- 
tracted; for  the  seducer's  character  is  diabolical:  but 
fornication  is  marked  in  almost  every  black  catalogue 
in  the  Scripture;  and,  how  ever  men  may  be  deceived 
by  vain  words,  its  dire  effects  on  the  human  species 
prove  the  goodness,  as  well  as  the  justice,  of  God  in 
thus  strictly  forbidding  it,  and  in  threatening  those  who 
violate  the  prohibition,  with  his  severest  indignation. 

Under  the  w  ord  lasciviousness  various  transgressions 
are  denoted,  which  cannot  be  mentioned  w  ithout  of- 
fence; and  every  thing,  which  does  not  comport  with 
the  design  of  marriage,  though  sanctioned  by  that 
name,  violates  the  spiritual  meaning  of  the  prohibition. 
All  impure  conversation,  imaginations,  or  desires,  are 
likewise  condemned  by  this  law  "  He  that  looketh 
"  on  a  woman  to  lust  after  her,  hath  committed  adul- 
"  tery  with  her  already  in  his  heart."  Writing,  read- 
ing, publishing,  vending,  or  circulating  obscene  books; 
exposing  to  view  indecent  pictures  or  statues,  or  w  hat- 
ever else  may  excite  men's  passions,  must  partake  of 
the  same  guilt:  and  wit,  elegance,  and  ingenuity  only 


THE   TEN  COMMANDMENTS. 


87 


increase  the  mischief,  wherever  the  specious  poison  is 
administered.  All  the  arts  of  dress,  motion,  or  de- 
meanour, which  form  temptations  to  heedless  youth; 
with  all  those  blandishments,  insinuations,  amorous 
looks  and  u  ords,  which  subserve  seduction,  fall  under 
the  same  censure.  In  short,  the  commandment  requires 
the  utmost  purity,  both  of  body  and  soul,  in  secret  as 
well  as  before  men;  with  a  holy  indifference  to  animal 
indulgences,  and  the  strictest  government  of  all  the 
appetites,  senses,  and  passions:  and  it  enjoins  the  desire 
and  endeavour  of  preserving  the  same  disposition  and 
behaviour  in  all  others,  as  far  as  we  have  it  in  our  power. 

VIII.  The  eighth  commandment  is  the  law  of  love 
in  respect  of  property.  The  productions  of  the  earth 
are  obtained  and  prepared  for  use  by  labour:  this  gives 
property,  and  that  justly  descends  to  the  owner's  pos- 
terity or  heirs.  From  this  and  similar  causes,  com- 
bining their  effects  for  ages,  originates  the  difference 
in  men's  outward  circumstances.  That  portion,  which 
we  honestly  obtain,  is  **  the  bread  that  God  hath  given 
"  us:"  and  with  this  we  should  be  satisfied.  But  men's 
passions  crave  more;  and  sloth  refuses  to  labour: 
hence  force  and  fraud  are  employed  to  get  possession 
of  the  property  of  others,  without  their  free  consent. 
We  need  not  enumerate  those  violations,  of  which  hu- 
man laws  take  cognizance:  but  men  may  in  various 
ways  break  the  divine  law,  and  yet  escape  present 
punishment.  Fraudulent  bargains  which  impose  on 
the  ignorant,  credulous,  or  necessitous;  abuse  of  con- 
fidence, extortion,  exorbitant  gain,  deceitful  combina- 


88 


A   BltlEP   EXPOSITION  OF 


tions  to  enhance  the  price  of  goods  or  labour,  or  to 
lower  the  wages  of  the  poor,  will  be  condemned  at 
God's  tribunal  as  violations  of  this  command.  The 
overgrown  ravager  of  nations  and  provinces  will  be 
adjudged  a  principal  thief  and  robber,  without  any 
other  distinction.  Defrauding  the  publick,  (whether  by 
oppressive  rulers,  who  burden  the  people  with  merci- 
less exactions;  or  by  those  who  embezzle  the  trea- 
sures committed  to  their  stewardship;  or  by  smuggling, 
and  in  various  other  ways  evading  the  payment  of 
taxes,)  constitutes  a  most  atrocious  transgression  of 
this  law.  Contracting  debts  to  support  vanity  and 
luxury,  or  in  pursuit  of  some  scheme  of  aggrandize- 
ment, or" for  any  thing  not  absolutely  necessary,  with- 
out a  fair  prospect  of  paying;  taking  advantage  of  hu- 
mane laws,  to  evade  payment  when  the  insolvents 
would  be  again  able  to  pay,  were  they  contented  with 
a  frugal  maintenance;  all  extravagance,  beyond  the 
sober  allowance  of  a  man's  income;  and  slothfulness, 
or  unnecessary  subsistence  upon  charity,  are  violations 
of  it  in  different  ways.  Nay,  to  withhold  from  real  ob- 
jects of  compassion  proper  relief;  or  to  reduce  the  wa- 
ges of  the  poor  so  low  as  hardly  to  allow  them  a  sub- 
sistence, in  order  that  men  may  live  in  affluence  and 
enrich  their  families,  by  no  means  consists  with  its 
evident  demands.  In  short,  the  spirit  of  it  prohibits 
inordinate  love  of  the  world,  covetousness,  luxury, 
and  the  pride  of  life;  and  requires  industry,  frugality, 
sobriety,  submission  to  Providence,  and  a  disposition 
"  to  do  to  all  others,"  in  respect  of  worldly  property, 
"  as  we  would  they  should  do  unto  us." 


THE   TEN  COMMANDMENTS. 


89 


iX.  The  ninth  commandment  is  the  law  of  love,  as 
it  respects  our  neighbour's  reputation:  though,  in  the 
connexion  of  human  affairs,  the  violation  of  it  may 
likewise  affect  his  property  and  life;  and  bearing  false 
witness,  in  a  court  of  justice  among  us,  may  be  per- 
jury, robbery,  and  murder,  as  well  as  calumny.  In 
such  important  concerns,  we  should  attest  nothing  of 
which  we  have  not  the  fullest  assurance;  and  every 
human  passion  should  be  watched  over,  that  our  evi- 
dence may  not  be  warped.  We  should  be  exact  to  a 
word  in  reporting  what  we  know,  and  in  speaking  the 
truth,  and  no  more  than  the  truth:  and  equal  caution 
is  required  in  juries,  and  in  the  judge  who  decides 
the  cause. — The  malicious  invention  and  circulation 
of  slanderous  reports,  to  the  injury  of  a  person's  cha- 
racter, is  a  heinous  violation  of  this  commandment. 
To  do  this  in  sport,  is  an  imitation  of  the  madman, 
who  "  throws  about  fire-brands,  arrows,  and  death," 
for  his  diversion.  To  spread  such  storks  as  others 
have  framed  to  the  discredit  of  our  ' neighbour,  when 
we  suspect  them  to  be  false  or  aggravated;  or  even,  if 
we  suppose  or  know  them  to  be  true,  when  there  is  no 
real  occasion  for  it,  (such  as  the  detection  of  a  mis- 
chievous hypocrite  or  designing  villain,)  is  prohibited 
by  this  law:  for  the  practice  results  from  pride,  self- 
preference,  malevolence,  or  conceited  affectation  of 
wit  and  humour.  Severe  censures,  bitter  sarcasm,  ri- 
dicule, harsh  judgments,  ascribing  good  actions  to  bad 
motives,  innuendos,  misrepresentations,  collecting  and 
vending  family  anecdotes,  and  various  other  practices 
of  the  same  nature,  consist  not  with  it.— This  com- 

Vol.  V.  N 


90 


A    BRIEF   EXPOSITION  OF 


mandment  is  frequently  violated  by  authors;  a  lie  or 
slander  is  far  worse  when  printed  than  when  only 
spoken;  and  religious  controversy  is  too  generally  dis- 
graced by  the  most  abominable  calumnies:  for  bigots 
of  all  parties  agree  in  mistating  the  actions,  misquot- 
ing the  writings,  and  misreporting  the  words  of  their 
opponents. — All  lies  are  a  violation  of  this  law.  They 
are  in  every  possible  case  an  abuse  of  speech,  and  of 
our  neighbour's  confidence,  and  a  derogation  from 
the  value  of  truth;  and  always  in  some  degree  injuri- 
ous to  mankind. — Envy  likewise  of  the  praise  confer- 
ed  on  others  runs  counter  to  the  spirit  of  the  law.  In 
short  it  requires  sincerity,  truth,  fidelity,  candour  and 
caution:  with  a  disposition  to  honour  what  is  honour- 
able in  all  men,  and  to  be  as  tender  of  their  reputation, 
as  we  could  reasonably  expect  them  to  be  of  ours. 
With  this  in  constant  view,  our  feelings  will  instruct 
us  how  far  the  rule  should  extend  its  influence  on  our 
conduct. 

X.  Lastly,  we  are  commanded  not  to  covet  any- 
thing that  is  our  neighbour's.  This  restriction  is  plac- 
ed as  the  fence  of  all  the  rest:  the  apostle's  reference 
to  it*  shows  that  it  comprises  the  utmost  spirituality 
of  the  law;  and  it  is  a  perpetual  confutation  of  all  those 
systems,  by  which  the  outward  gross  crime  is  consi- 
dered as  the  only  violation.  We  must  not  desire  any 
thing  whatever,  which  God  forbids  or  withholds:  and 
so  far  from  levelling  property,  or  seizing  violently  on 


*  Rom.  vii.  -7,  8. 


THE  TEN  COMMANDMENTS. 


91 


our  neighbour's  possessions,  we  may  not  so  much  as 
"hanker  after  them.  The  most  secret  wish  for  another 
man's  wife  violates  this  precept:  but  to  desire  an  union 
with  an  unmarried  woman,  becomes  sinful  only  when 
excessive,  and  when  it  is  not  submitted  to  the  will  of 
God  if  he  render  it  impracticable.  We  may  desire  that 
part  of  a  man's  property  which  he  is  inclined  to  dis- 
pose of,  if  we  mean  to  obtain  it  only  on  equitable 
terms;  but  what  he  chooses  to  keep  we  may  not  co- 
vet. The  poor  man  may  desire  moderate  relief  from 
the  rich:  but  he  must  not  hanker  after  his  affluence,  or 
repine  even  if  he  do  not  relieve  him.  Men,  exposed 
to  equal  hazards,  may  agree  to  a  proportionable  con- 
tribution to  him  who  suffers  loss;  for  it  accords  with 
the  law  of  love  to  help  the  distressed.  This  excul- 
pates insurance  when  fairly  conducted.  But  every 
species  of  gaming  originates  from  an  undue  desire  and 
hope  of  increasing  our  property,  by  proportionably 
impoverishing  others?  and  is  therefore  a  direct  viola- 
tion of  this  law.  Publick  gaming  by  lotteries,  so  far 
from  being  less  criminal  than  other  species  of  that 
vice,  is  the  worst  of  them  all:  for  it  abets  and  sanc- 
tions, as  far  as  example  and  concurrence  can  do  it,  a 
practice  which  opens  the  door  to  every  species  of  fraud 
and  villainy;  which  is  pregnant  with  the  most  exten- 
sive evils  to  the  community  and  to  individuals;  which 
seldom  fails  to  bring  several  to  an  untimely  end,  by 
suicide  or  the  sentence  of  the  law;  which  unsettles  an 
immense  multitude  from  the  honest  employments  of 
their  station,  to  run  in  quest  of  imaginary  wealth;  .;nd 
which  exposes  them  to  manifold  temptations,  unfits 


92 


A  BRIEF  EXPOSITION  OF 


them  for  returning  to  their  usual  mode  of  life,  and  of- 
ten materially  injures  their  circumstances,  breaks  their 
spirits,  sours  their  tempers,  and  excites  the  worst  pas- 
sions of  which  they  are  susceptible.  Indeed,  the  evils, 
political,  moral,  and  religious,  of  lotteries,  are  too 
glaring  to  be  denied,  even  by  those  w  ho  plead  neces- 
sity for  continuing  them;  and  too  numerous  to  be  re- 
capitulated in  this  place.  Can  it  therefore  consist  w  ith 
the  law  of  God,  "  Thou  shalt  not  covet,''  or  w  ith  the 
character  of  a  christian,  to  concur  in  such  an  iniqui- 
tous and  nefarious  system,  from  a  vain  desire  of  irre- 
gular gain?  Whatever  argument  proves  it  unlawful 
for  two  or  three  men  to  cast  lots  for  a  sum  of  money, 
or  to  game  in  any  other  way,  much  more  strongly 
concludes  against  a  million  of  persons  gaming  pub- 
lickly  by  a  lottery  for  a  month  or  six  w  eeks  together, 
to  the  stagnation,  in  a  great  measure,  of  every  other 
business;*  whilst  the  gain  made  by  government  and 
by  individuals,  from  the  stakes  deposited  w  ith  them, 
renders  it  as  imprudent  as  it  is  sinful  in  the  adventur- 
ers; for  every  individual  stakes  three  to  two  on  an  even 
ehance,  if  a  covetous  appeal  to  Providence  may  be  call- 
ed chance  f — Even  Tontines  seem  not  wholly  excus- 
able, as  they  constitute  a  kind  of  complicated  wager 


*  Many  alterations  have,  since  this  was  written,  been  adopt- 
ed, to  prevent  the  mischief;  and  perhaps  these  may  have  some 
effect:  but  the  whole  concern  is  radically  and  deeply  evil,  and 
nothing  can  possibly  render  it  any  other  than  evil,  atrociously 

evil. 

t  Prov.  xvi.  33. 


THE  TEN  COMMANDMENTS. 


93 


about  longevity,  to  be  decided  by  Providence  in  fa- 
vour of  the  survivors;  and  must  therefore  be  equally 
culpable  with  other  games  of  chance.  Coveting  other 
men's  property  contrary  to  the  law  of  love,  and  en- 
riching the  survivors,  commonly  at  the  expence  of  the 
relatives  of  the  deceased,  are  intimately  connected 
with  them;  whilst  they  prove  a  strong  temptation  se- 
cretly to  wish  the  de  .th  of  others,  for  the  sake  of  ad- 
vantages which  are  inordinately  desired  and  irregularly- 
pursued. — In  fine,  discontent,  distrust,  love  of  wealth, 
pleasure,  and  grandeur,  desire  of  change,  the  habit  of 
wishing,  and  every  inordinate  affection,  are  the  evils 
here  prohibited;  and  we  know  them  to  be  the  sources 
of  all  other  crimes,  and  of  man's  misery.  And  the 
command  requires  moderation  in  respect  of  all  world- 
ly things,  submission  to  God,  acquiescence  in  his  will, 
love  to  his  commands,  and  a  reliance  on  him  for  the 
daily  supply  of  all  our  wants  as  he  sees  good. 

We  cannot  close  this  brief  explication  of  the  divine 
.  law,  (in  which  we  find  nothing  redundant,  nothing 
defective,  nothing  injurious,  but  all  things  holy,  and 
just,  and  good,)  more  properly,  than  by  the  words  of 
our  church-service,  '  Lord,  have  mercy  upon  us,' 
(forgive  all  our  past  transgressions,)  '  and  write  all 
'  these  thy  laws  in  our  hearts,  we  beseech  thee. ' 


ESSAY  V. 


On  Marts  situation,  as  a  Sinner,  in  the  present  world. 

1  HE  apostle  has  defined  sin  to  be  "  the  transgres- 
"  sion  of  the  law,"*  and  whatever,  in  any  respect  or 
degree,  deviates  from  that  perfect  rule,  is  sin,  and  ex- 
poses a  man  to  condemnation.  "  By  the  law,"  there- 
fore, "  is  the  knowledge  of  sin:"f  the  better  we  un- 
derstand the  holy,  just,  and  good  commandments  of 
God,  the  more  enlarged  will  be  our  acquaintance  with 
the  vast  variety  of  sins  that  are  continually  committed, 
as  well  as  with  the  evil  and  desert  of  every  transgres- 
sion: and  a  comprehensive  knowledge  of  our  whole 
duty  is  essential  to  a  just  estimate  of  our  own  character, 
or  of  our  situation  in  respect  to  eternal  judgment. 

But  we  should  not  attend  only  to  the  requirements 
and  prohibitions  of  the  divine  law:  its  sanctions  also 
demand  our  most  serious  consideration.  Indeed,  strict- 
ly speaking,  the  law,  as  distinguished  from  the  gospel, 
is  merely  a  rule  and  a  sanction:  a  rule  formed  by  infi- 
nite wisdom,  holiness,  and  goodness,  and  enforced  by 


*  1  John  iii.  1. 


t  Rom.  iii.  20. 


•waian's  situation,  Sec. 


95 


supreme  authority;  a  sanction  to  be  awarded  by  im- 
mutable justice  and  almighty  power,  according  to' the 
declarations  of  eternal  truth.  Repentance  and  amend- 
ment are  right,  and  accord  to  the  spirit  of  the  com- 
mandment; but  they  make  no  compensation  for  trans- 
gression, and  are  not  noticed  by  the  law:  and  the  mercy 
exercised  by  the  Law-giver  has  reference  to  the  pro- 
visions of  another  covenant.  Perfect  obedience  is  the 
uniform  demand  of  the  precept;  condemnation  inevi- 
tably follows  transgressio  n — "  Whosoever  shall  keep 
"  the  whole  law,  and  yet  offend  in  one  point,  he  is 
"  guilty  of  all;"*  even  as  a  man  is  condemned  for 
violating  one  of  the  many  statutes  of  the  realm,  in  a 
single  instance,  though  no  other  offence  be  charged 
upon  him.  The  apostle  therefore  declares,  that  "  as 
"  many  as  are  of  the  works  of  the  law,  are  under  the 
"  curse;  for  it  is  written,  Cursed  is  every  one  that 
"  continued!  not,"  (during  his  whole-  life,)  "  in  all 
"  things  which  are  written  in  the  book  of  the  law,  to 
"  do  them:"f  and  the  moral  law  must  at  least  be  in- 
cluded in  this  general  language.  They  alone,  who  have 
at  all  times  perfectly  kept  the  whole  law,  can  have  any 
claim  to  the  reward  which  it  proposes,  for  "  the  man 
"  that  doeth"  the  commandments  "  shall  live  in  them,'* 
but  "  the  soul  that  sinneth  shall  die."  And  as  "  all  have 
*'  sinned,  and  come  short  of  the  glory  of  God,"  (of 
rendering  to  him  the  glory  due  to  his  name:)  so  in 
this  respect  "  there  is  no  difference:"  "  Every  mouth 
"  shall  be  stopped,  arid  all  the  world  become  guilty 


*  James  ii.  8 — 11        t  Gal.  iii.  10.  Deut  xxvii.  15 — 26. 


96 


ON  man's  situation,  as  a 


"  before  God;"*  though  an  immense  difference  will 
be  found  between  some  men  and  others,  in  respect  ol 
the  nature,  number,  and  aggravations,  of  their  offen- 
ces. All  attempts,  therefore,  in  a  sinner  to  justify  him- 
self, must  result  from  ignorance  of  God,  of  the  divine 
law,  and  of  his  own  character;  or  from  a  disposition  to 
impeach  the  strictness  of  the  law,  and  the  justice  of 
the  Lawgiver. 

Our  Lord  himself  explains  the  import  of  "  the 
"  curse  of  the  law,"  (from  which  he  redeemed  his 
people,  "  being  made  a  curse  for  them,")  when  he 
forewarns  us,  that  he  will  say  to  the  wicked  at  the  day 
of  judgment,  "  Depart  from  me,  ye  cursed,  into  ever- 
"  lasting  fire,  prepared  for  the  devil  and  his  angels:  — 
"  and  these  shall  go  away  into  everlasting  punish  - 
"  ment."|  In  reflecting  on  this  awful  subject,  we 
should  recollect  that  man  is  constituted  of  body  and 
soul;  and  that  the  soul  purposes  the  act  of  disobedi- 
ence, while  the  body  executes  its  purpose:  so  that  it 
is  highly  reasonable  to  suppose,  that  the  soul  will  at 
least  share  the  punishment  which  the  law  denounces 
against  the  offender.  When,  therefore,  the  apostle 
would  remind  his  brethren  of  their  obligations  to  the 
Lord  Jlsus,  he  says,  "  Who  delivcreth  us  from  the 
"  wrath  to  come;"J  whence  it  is  evident,  that  he  con- 
sidered himself,  and  all  the  christians  in  the  world,  as 
having  been  exposed,  not  only  to  present  effects  of  the 
divine  displeasure,  (iiom  which  Jesus  does  not  deliver 


*  Rom.  iii.  9—23.       t  Matt.  xxv.  41—46.       \  1  Thes.  i.  10. 


SINNER,  IN  THE  PRESENT  WORLD. 


97 


his  people,)  but  also  to  future  condemnation.  The. 
original  transgression,  when,  "  by  one  man  sin  en- 
"  terecl  into  the  world,  and  death  by  sin,"  was  indeed 
a  violation  of  a  positive  injunction;  but  love  to  God, 
to  himself,  and  to  his  posterity*  absolutely  required 
Adam  to  obey  it:  so  that  by  disobedience  he  fell  un- 
der the  curse  of  the  law,  which  doubtless  existed  and 
was  in  full  force  from  the  creation,  in  respect  of  its 
essential  requirements.  And  the  event  sufficiently 
proves,  that  all  Adam's  posterity  were  interested  in 
that  transaction,  and  fell  with  him:  for  it  is  an  undeni- 
able fact,  that  men  are  universally  prone  to  break  the 
law  of  God,  and  universally  liable  to  pain,  suffering, 
and  death.  All  who  truly  believe  the  Bible,  will  rest 
satisfied  with  the  scriptural  account  of  this  mysterious 
subject:  others  will  never  be  able  to  account  for  the 
state  of  the  world  on  any  principles  that  are  more  ra- 
tional: and  the  proper  answer  to  those,  who  object  to 
an  evident  fact  as  inconsistent  with  divine  justice,  wis- 
dom, and  goodness,  has  been  already  given  by  the 
apostle,  "  Nay  but,  O  man,  who  art  thou,  that  repli- 
"  est  against  God?" 

But  our  situation,  as  sinners,  in  the  present  world, 
will  not  here  be  considered  so  much  the  effect  of 
Adam's  sin,  as  of  our  personal  transgressions;  for, 
whatever  we  might  argue  concerning  those  "  who 
"  have  not  sinned  after  the  similitude  of  Adam's  trans- 
"  gression,"  by  willingly  and  knowingly  preierring 
their  own  inclinations  to  God's  express  command- 
ment: such  as  are  capable  of  reading  this  Essay,  will 
hardly  pretend  that  they  have  never  once  sinned  in 
thib  manner. — It  is  evident  then,  ihat  "  it  is  appoint 

Vol.  V.  O 


98  ON  man's  situation,  as  a 

"  ed  to  men  once  to  die;"  the  sentence,  "  dust  ye  are, 
"  and  to  dust  ye  shall  return,"  overtakes  every  one: 
no  vigour,  or  power,  or  wisdom;  no  learning,  or 
wealth,  or  efforts,  or  virtue,  can  rescue  any  ma;,  from 
this  common  lot  of  our  fallen  race:  only  two  excep- 
tions have  hitherto  been  made  to  the  general  rule;  no 
more  are  to  be  expected;  and  fe vv  have  ever  betn  so 
absurd  as  to  think  of  eluding  or  overcoming  the  uni- 
versal conqueror.  But  "alter  death  is  the  judgment;" 
and  though  few  are  willing  to  believe  the  solemn 
truth;  yet  it  would  have  been  found  equally  impossi- 
ble for  any  sinner  to  escape  condemnation,  at  that  de- 
cisive season,  had  not  mercy  brought  in  another  hope 
by  Jesus  Chi  i it. 

If  we  judge  of  dispositions  and  actions  by  the  holy 
law  of  God,  we  shall  not  long  be  able  even  to  doubt 
but  that  all  men  are  born  in  sin,  and  are  by  nature  pro- 
pen.se  to  evil  and  averse  from  good.  "  That  which  is 
"  born  of  the  flesh,  is  flesh;"  and  "the  carnal  mind," 
which  is  natural  to  us,  "  is  enmity  against  God."*  It 
is  the  universal  law  of  the  creation,  that  every  plant 
or  animal  possesses  the  properties  of  that  from  which 
it  was  derived.  When  Adam  became  a  sinner  he  be- 
gat sons  "  in  his  own  likeness:"  and  that,  which  the 
Creator  had  pronounced  "  very  good"  soon  became 
very  bad  "  God  saw  that  the  wickedness  ot  man  was 
"  great  in  the  earth;  and  that  every  imagination  of 
"  the  thoughts  of  hi*  heart  was  only  evil  continually." 
**  The  earth  also  was  corrupt  belcre  God;  and  the 


*  Rom.  viii.  5 — 9. 


SINNER,  IN  THE  PRESENT  WORLD.  99 

"  earth  was  filled  with  violence."  "  And  God  looked 
"  upon  the  earth  and  behold  it  was  corrupt;  for  all 
"  flesh  had  corrupted  his  way  upon  the  earth;"*  and 
so  it  evidently  continues  to  this  day. — If  men  argue, 
that  all  the  wickedness  of  the  world  results  from  edu- 
cation, habit,  and  example;  we  enquire  how  it  came 
to  pass,  that  bad  education,  bad  habits,  and  bad  ex- 
amples, became  so  general,  if  the  nature  of  man  were 
not  bad  also?  But  the  impossibility,  in  the  ordinary 
course  of  things,  of  "  bringing  a  clean  thing  out  of 
"  an  unclean,"f  points  out  the  real  cause  of  the  uni- 
versal prevalence  of  vice  and  impiety. 

It  must  be  allowed  by  all  observing  and  impartial 
persons,  that  men  in  general,  in  all  parts  of  the  earth, 
are  very  different,  in  their  dispositions  and  conduct, 
from  what  the  law  of  God  requires  them  to  be.  It  is 
also  most  certain,  that  they  are  liable  to  a  vast  variety 
of  miseries  and  pains;  that  anxiety,  vexation,  disap- 
pointment, and  dissatisfaction  are  inseparable  from 
every  earthly  condition,  pursuit,  possession,  and  con- 
nexion; that  life  itself  is  short  and  uncertain;  that  the 
approach  and  stroke  of  death  is  almost  always  accom- 
panied with  grievous  sufferings,  if  not  with  terror  and 
dismay;  that  every  earthly  pursuit  and  enjoyment 
must  shortly  be  terminated;  and  that  the  body  how- 
ever active,  vigorous,  comely,  pampered,  or  decorated 
it  may  now  be,  must  be  consigned  to  the  dark  and 
noisome  tomb,  there  to  moulder  to  its  original  dust. 
All  this  would  be  very  gloomy  and  dreary,  even  if  it 


*  Gen.  vi.  6 — 12.       f  Job,  xiv.  4.  xv.  14. 


100 


ON  man's  situation,  as  a 


could  be  certainly  known  that  nothing  further  was  to 
be  apprehended:  but  a  future  state  of  righteous  retri- 
bution must  exceedingly  enhance  the  horror  of  the 
prospect,  to  such  persons  as  are  condemned  at  the  bar 
of  their  own  consciences.  The  expectation  of  a  fu- 
ture state  seems  congenial  to  the  human  mind;  and 
the  arguments  of  various  kinds,  which  have  been 
urged  in  proof  of  the  immortality  of  the  soul,  and 
other  doctrines  connected  with  it,  are  so  cogent,  as  to 
evince  such  expectations  to  be  the  result  of  serious 
reflection,  and  not  the  offspring  of  credulity,  supersti- 
tion, or  imposture:  nay,  facts  manifestly  show,  that 
no  ingenuity  or  efforts  can  wholly  erase  the  idea,  even 
from  the  minds  of  such  persons  as  are  most  deeply 
interested,  and  most  earnestly  desirous,  to  find  it  a 
mere  groundless  imagination. 

But  this  expectation  of  a  future  state  is  far  too 
vague  and  confused  for  practical  purposes.  The  igno- 
rance of  men  in  general  concerning  the  perfections, 
commands,  and  government  of  God,  united  to  the 
sell-flattery  of  the  human  heart,  preserves  them  in 
great  measure  from  that  terror,  which  the  thoughts  of 
a  future  judgment,  if  considered  apart  from  the  gospel 
of  Jesus  Christ,  must  inspire:  so  that  the  more  men 
know  of  God  and  of  themselves,  the  greater  horror 
will  be  associated  with  the  prospect  of  death  and  judg- 
ment; except  it  be  dispelled  by  "  joy  and  peace  in 
*'  believing."* 

The  immortality  of  the  soul,  the  resurrection  of  the 


*Rom.  xv.  13. 


SINNER,  IN  THE  PRESENT  WORLD.  101 


body,  a  future  judgment,  and  a  state  of  righteous  re- 
tribution, are  doctrines  most  expressly  revealed  to  us 
by  "  the  sure  testimony  of  God:"  and  so  clear  and 
explicit  are  the  Scriptures  on  these  topicks,  that 
scarcely  anything,  but  the  consciousness  of  such  con- 
duct as  weakens  the  hope  of  eternal  felicity,  connect,  d 
with  reluctance  to  admit  the  dread  of  eternal  misery, 
could  be  sufficient  to  induce  men  to  deny  or  argue 
against  the  real  eternity  of  that  state,  which  com- 
mences at  death,  and  shall  be  confirmed  and  com- 
pleted at  the  day  of  judgment:  whilst  the  absurdity  of 
reasoning  against  the  justice  and  goodness  of  what 
God  has  done,  or  declared  he  will  do,  seems  the  sum- 
mit of  man's  pride,  presumption,  and  folly. — The 
Greeks  were  a  speculating  people,  and  could  not  but 
have  the  idea  of  duration  without  end,  which  is  all  the 
idea  of  eternity  that  we  can  obtain.  Now  the  strongest 
words  in  their  very  copious  language  are  employed 
by  the  sacred  writers  on  this  subject;  and  I  appre- 
hend, that  the  expression,  translated  for  ever  and  ever, 
always  means  eternal  in  the  strictest  sense  of  the  word. 
If,  however,  any  one  should  make  the  trial,  he  would 
scarcely  find  more  energetick  phrases,  in  the  whole 
compass  of  the  Greek  language,  as  authorized  by  the 
example  of  ancient  writers,  to  express  the  idea  of 
eternal  misery,  than  are  to  be  found  in  the  New  Tes- 
tament. The  very  words  are  used  on  this  awful  sub- 
ject, by  which  the  eternity  of  heavenly  felicity,  and 
the  eternal  existence  of  God,  are  expressed,  and  in 
the  same  manner:  the  repeated  declarations  concern- 
ing the  wicked,  that  "  their  worm  never  dieth," 
(which  must  denote  eternal  consciousness  and  self- 


102 


ON  man's  situation  as  a 


reflection,)  that  "  their  fire  shall  never  be  quenched;" 
with  the  worus  "  eternal  punishment,"  "  the  black - 
"  ness  of  darkness  for  ever,"  &c.  most  obviously  im- 
ply this  alarming  doctrine. 

It  may  hereafter  be  shown,  that  sinful  creatures 
must  continue  guilty  and  polluted,  yea,  must  increase 
in  evil  propensities,  and  multiply  crimes  to  all  eternity, 
whatever  they  suffer;  unless  they  are  changed  by  an 
exertion  of  almighty  power,  and  pardoned  by  an  act 
of  free  mercy.  Not  the  most  remote  hint  is  given 
through  the  whole  Scriptures,  that  mercy  or  grace 
will  be  vouchsafed  to  any  who  die  in  their  sins,  or 
that  God  will  ever  annihilate  his  rebellious  creatures; 
but  every  thing  warrants  the  opposite  conclusion.  It 
evidently  answers  the  purpose  of  the  enemies  of  our 
souls,  and  forwards  their  work  of  temptation  and  de- 
struction, to  persuade  men  that  they  will  not  be  finally 
miserable,  though  they  continue  impenitent,  and  in- 
dulge their  lusts  till  death:  and  the  folly  and  madness 
of  those,  who  profess  to  believe  the  Bible  to  be  the 
word  of  God,  yet  sin  on,  in  hopes  of  finding  all  the 
denunciations  which  it  contains  to  this  effect,  false  or 
unmeaning,  and  who  buoy  up  their  own  and  other 
men's  presumption  with  vain  reasonings  and  sophisti- 
cal arguments,  is  great  beyond  expression! 

Our  sentiments  will  not  alter  the  purposes  of  God: 
it  is  therefore  as  irrational  as  it  is  uncandid,  to  charge 
those  with  want  of  sensibility,  compassion,  or  philan- 
thropy, who  explain  such  Scriptures  in  their  most  ob- 
vious meaning;  and  who  warn  and  persuade  men  by 
"  the  terror  of  the  Lord,"  to  repent  and  seek  salva- 
tion. If  several  persons  were  fast  asleep  in  a  house  on 


I 


SINNER,  IN  THE  PRESENT  WORLD.  103 

fire,  we  should  best  express  our  kindness  and  com- 
passion, by  alarming  them  speedily  and  even  violently, 
and  so,  forwarding  their  escape;  and  not  by  leaving 
them  to  sleep  on,  lest  they  should  be  too  much  terri- 
fied. They  who  really  believe  that  all  impenitent  and 
unbelieving  sinners  will  be  forever  miserable, suppose 
such  men  to  be  in  a  condition  infinitely  more  tremen- 
dous than  the  persons  above-mentioned;  and  they 
cannot  but  endeavour  to  convince  them  of  their  dan- 
ger, before  it  be  for  ever  too  late:  the  more  they  love 
them,  the  greater  will  be  their  earnestness  in  "  warn- 
"  ing  them  to  flee  from  the  wrath  to  come:"  and  they 
often  show  their  philanthropy,  by  spending  their  lime 
in  incessant  labours,  and  by  distributing  their  pro- 
perty, to  relieve  the  miseries  of  mankind;  and  some- 
times even  by  laying  down  their  lives  for  their 
good. 

We  may  also  observe,  that  the  Scriptures  uniformly 
speak  of  two  ways,  two  descriptions  q/'men,  and  two 
places,  to  which  they  are  removed  at  death;  and  never 
intimate  a  middle  path,  state,  or  character:  nor  do 
they  mention  any  alteration,  in  the  condition  either  of 
the  righteous  or  the  wicked;  except  as  the  resurrec- 
tion will  re- unite  their  bodies  to  their  souls,  and  dis- 
play to  the  whole  world  the  justice  and  mercy  of  God 
in  his  dealings  with  them.  All  purgatories  therefore, 
whether  before  or  alter  the  day  of  judgment,  are 
wholly  unscriptural:  and  all  reasonings  on  this  sub- 
ject are  vain  and  presumptuous  attempts  to  remove 
"  the  great  gulph  which  God  hath  fixed;"  and  calcu- 
lated to  take  men  oft'  Irom  preparing  seriously  for  that 


ON  man's  situation,  as  a 


day,  when  "  the  wicked  shall  go  away  into  eternal 
"  punishment,  and  the  righteous  into  eternal  life." 

It  appears,  therefore,  that  every  man  lies  under  a 
twofold  condemnation  for  his  sins:  he  is  sentenced  to 
various  temporal  sufferings,  which  are  to  be  termina- 
ted by  death;  and  to  eternal  misery  in  another  world: 
and  if  any  one  should  object  to  this,  on  the  supposi- 
tion that  his  sins  do  not  merit  so  tremendous  a  punish- 
ment, I  would  enquire,  whether  human  legislators  and 
judges  ever  think  the  criminals  themselves  competent 
to  decide  on  the  equity  of  statutes  and  decisions?  Or, 
whether  we  are  indeed  capable  of  determining  the 
de  gree  of  evil,  contained  in  rebellion  against  the  au- 
thority of  the  infinite  Creator;  and  what  punishment 
the  glory  of  his  name,  and  the  everlasting  advantage 
of  the  whole  creation,  may  require  him  to  inflict  upon 
transgressors?  In  respect  of  the  former  part  of  this 
sentence,  alleviationsand  respite  alone  can  be  expected: 
but  we  may  hope  for  the  entire  abolition  of  the  latter; 
as  we  live  under  a  dispensation  of  mercy,  through  the 
great  Mediator  of  the  new  covenant.  On  this  salva- 
tion we  shall  hereafter  enlarge;  at  present  it  suffices  to 
say  with  the  Psalmist,  "  If  thou,  Lord,  shoudest 
"  mark  iniquities,  O  Lord,  who  shall  stand?  but  there 
"  is  forgiveness  with  thee,  that  thou  mayest  be 
"  feared." 

The  inevitable  certainty  of  death:  the  uncertainty  of 
the  time  and  manner  in  which  each  person  shall  die; 
with  the  manifold  troubles  and  sorrows  of  life,  the  tur- 
bulency  of  the  passions,  the  remorse  and  terrors,  and 
the  anguish  of  the  closing  scene  of  wicked  men;  bear 
no  faint  resemblance  to  the  confinement,  chains,  and 


SINNER,  IN  THE  PRESENT  WORLD. 


105 


tortures  of  a  condemned  criminal,  terminating  only 
in  his  execution.  The  miseries,  which  they  occasion 
to  each  other,  aptly  represent  those  scenes,  that  meet 
the  observation  of  such  persons  as  are  conversant  with 
prisons;  in  which  wretched  men  have  little  relief  from 
the  anguish  of  their  own  minds,  except  in  reproach- 
ing and  plaguing  their  companions  in  guilt:  while  the 
dissipated,  sensual,  and  noisy  pleasure,  by  which  at 
other  times  they  stun  reflection,  and  excite  a  transient 
turbulent  joy,  resembles  the  drunken  carousals  of  the 
criminals  singing  and  dancing  in  their  chains,  and  the 
infatuated  levity  of  some  of  them  even  to  the  very 
moment  of  execution.  But  the  believer  has  another 
prospect  opened  to  his  view:  he  is  indeed  a  criminal, 
but  he  is  pardoned  and  reconciled  to  his  Prince;  a  few 
days  he  must  abide  in  his  prison,  previously  to  his  re- 
gular discharge;  but  when  the  other  criminals  shall 
be  led  to  execution,  he  will  not  only  be  set  at  liberty, 
but  admitted  to  the  presence  and  full  favour  of  his 
gracious  Benefactor,  ennobled  with  the  greatest  dig- 
nities, and  enriched  beyond  expression.  In  the  mean 
time,  the  hopes  and  earnests"  of  such  felicity  support 
and  solace  his  mind,  and  he  knows,  amidst  his  pains 
and  sorrows,  that  "  blessed  is  he,  whose  iniquities  are 
"  forgiven,  and  whose  sins  are  covered." 

The  uncertain  continuance  of  this  vain  life  is  the 
term  allotted  us,  by  the  long-suffering  of  our  offend- 
ed God,  to  seek  the  reversal  of  that  part  of  the  sen- 
tence which  relates  to  our  final  condemnation.  To 
direct  our  course  in  this  important  pursuit,  "  unto  us 
"  are  committed  the  oracles  of  God:"  "  which  are  able 
M  to  make  us  wise  unto  salvation,  by  faith  in  Jesus 

Vol.  V.  P 


106 


ON  man's  situation,  as  a 


"  Christ!"  Information,  counsels,  invitations,  warn- 
ings, and  promises,  suited  to  our  case,  are  there  given 
us:  means  of  grace  are  appointed,  in  which  we  may 
wait  on  God  for  every  needful  blessing;  and  especially 
the  Holy  Spirit  is  promised  to  all,  who  humbly  de- 
pend on  his  gracious  teaching,  sanctifying,  and  com- 
forting influences,  and  seek  these  blessings  by  earnest 
prayer:  so  that  no  one  (whatever  his  sins,  habits, 
temptations,  or  situation  may  be,)  can  come  short 
of  this  salvation;  provided  he  apply  for  it  in  the  ap- 
pointed way,  and  with  a  diligence  suited  to  its  inesti- 
mable value.  This  is  the  situation  of  every  man,  so 
long  as  life  continues;  for,  that  judicial  blindness  and 
obduracy,  to  which  many  are  given  up,  consists  in  a 
total  and  final  neglect,  contempt,  or  abuse  of  this  sal- 
vation: but  when  death  removes  one,  and  then  ano- 
ther, out  of  this  world,  his  opportunity  is  gone,  and 
his  state  fixed  to  all  eternity. 

We  are  then,  criminals,  reprieved  for  a  short  and 
uncertain  time  by  the  mercy  of  our  Prince,  that  we 
may  have  an  opportunity  of  casting  ourselves  on  his 
clemency,  and  seeking  forgiveness  in  a  way  which  for 
his  own  glory  he  has  prescribed.  If  we  avail  ourselves 
of  this  advantage,  the  more  terrible  part  of  our  punish- 
ment will  be  remitted,  and  the  remainder  counterba- 
lanced by  most  animating  hopes  and  consolations, 
sanctified  to  our  greatest  good,  and  soon  terminating 
in  everlasting  felicity:  but,  if  we  neglect  so  great  sal- 
vation, our  vain  and  vexatious  worldly  pursuits  and 
pleasures  will  soon  close  in  final  and  eternal  misery. 

Our  first  great  business  and  interest,  therefore, 
during  our  present  uncertain  state,  must  be,  to  pre- 


SINNER,  IN  THE  PRESENT  WORLD. 


107 


pare  for  death  and  judgment,  by  seeking  "  eternal 
"  life,  as  the  gift  of  God  through  Jesus  Christ  our 
"  Lord:"  for  if  we  succeed  in  this  grand  concern,  all 
inferior  disappointments  or  losses  will  shortly  be  most 
amply  made  up  to  us;  but  if  we  fail  in  this  respect,  our 
present  successes  will  only  serve  to  aggravate  our  future 
anguish.  Every  pursuit,  which  is  incompatible  with 
this  primary  interest,  must  be  madness  and  ruin, 
however  fashionable,  reputable,  lucrative,  or  agree- 
able. Not  only  inferior  elegances,  distinctions,  and 
honours;  but  even  crowns  and  sceptres,  the  splendour 
of  courts,  the  councils  of  statesmen  and  senators,  the 
grand  concerns  of  empires,  yea,  "  all  the  kingdoms 
"  of  the  world,  and  all  the  glory  of  them,"  dwindle 
into  utter  insignificance,  and  fade  as  a  withering  flower, 
when  compared  with  eternal  happiness  or  misery; 
"  For  what  is  a  man  profited,  if  he  gain  the  whole 
"  world  and  lose  his  own  soul?"  The  soul  of  rnan^ 
bearing  the  natural  image  of  God,  in  its  noble  powers 
and  faculties;  capable  of  being  renewed  to  his  moral 
image  "in  righteousness  and  true  holiness;"  endued 
with  the  capacity  of  most  exquisite  pleasure,  or  most 
inconceivable  anguish;  and  formed  to  subsist  in  hap- 
piness or  misery,  through  the  countless  ages  of  eter- 
nity; is  lost,  when  the  favour  and  image  of  God  are 
finally  forfeited;  and  when  it  is  condemned  to  endure 
his  tremendous  wrath,  and  to  be  given  up  to  the  un- 
restrained fury  of  all  vile  affections,  in  the  company 
of  fallen  spirits,  for  ever.  This  loss  is  incurred  by 
sin;  but  the  forfeiture  is  ratified  by  the  sinner's  per- 
severing impenitence,  unbelief,  and  disobedience. 
The  pleasure,  profit,  honour,  power,  or  ease,  which 


108  ON  man's  situation,  as  a 

men  seek  by  continuing  in  sin,  is  the  price  of  their 
souls;  and  they  are  so  infatuated,  as  thus  to  sell  them 
for  the  most  worthless  trifles;  because  (like  our  first 
parents)  they  credit  Satan's  lies  more  than  the  truth  of 
God,  through  desire  of  the  forbidden  fruit;  or  because 
they  put  off  the  grand  concern  to  a  future  season,  and 
quiet  their  consciences,  (as  debtors  do  their  importu- 
nate creditors,)  by  fixing  on  some  future  time  of  in- 
tended amendment;  or  because  they  think  their  state 
good,  when  God's  word  declares  the  contrary.  Thus 
their  opportunity  elapses,  and  too  late  they  understand 
the  energy  of  the  question,  "  What  shall  a  man  give 
"  in  exchange  for  his  soul?" 

This  shows  us  the  importance  of  our  Lord's  exhor- 
tation, "  Seek  first  the  kingdom  of  God,  and  his  righ- 
"  teousness. "  Admission  into  that  kingdom,  which  God 
has  set  up  among  men  by  the  gospel  of  his  Son,  the 
privileges  of  which  consist  in  "  righteousness,  peace, 
"  and  joy  in  the  Holy  Ghost;"  the  holiness  and  bless- 
ings of  that  kingdom  for  ourselves,  and  the  peace, 
prosperity,  and  enlargement  of  it  in  the  word,  should 
be  sought  by  diligence  in  all  appointed  means,  as  our 
grand  objects,  with  the  first  and  best  of  our  time  and 
affections,  in  preference  to  all  other  things,  and  with  a 
willingness  to  venture,  or  part  with,  whatever  comes 
in  competition  with  them:  even  if  that  should  be  our 
estates,  liberty,  friends,  or  life  itself.  We  are  not  even 
allowed  to  "  fear  them  who  can  only  kill  the  body,  and 
*'  after  that  have  no  more  that  they  can  do;"  when  this 
would  lead  us  to  incur  the  displeasure  of  the  Almigh- 
ty, "  who  is  able  to  destroy  both  body  and  soul  in 
"  hell."  A  proper  attention  to  our  worldly  business  and 
interests  is  a  part  of  our  duty  to  God,  to  his  church, 


SINNER,  IN  THE  PRESENT  WORLD.  109 


to  the  community,  and  to  our  families;  every  thing 
lawful  and  expedient,  may  thus  be  rendered  subservi- 
ent to  our  grand  object;  and  all  things  needful  will  be 
added  to  us.  But  men  are  ruined  by  reversing  this  or- 
der, and  seeking  first  "  the  world,  and  the  things  that 
"  are  in  the  world,"  namely,  "  the  lust  of  the  flesh, 
"  the  lust  of  the  eyes,  and  the  pride  of  life." 

Even  where  gross  vices  and  open  ungodliness  are 
avoided,  how  greatly  are  persons  of  all  ranks,  endow- 
ments, and  professions,  "careful  andtroubledaboutma- 
"  ny  things;"  instead  of  attending  simply  and  diligent- 
ly to  the  "  one  thing  needful,"  and  decidedly  "  choos- 
"  ing  that  good  part,  which  could  never  be  taken 
"  from  them!"  Men's  thoughts,  contrivances,  hopes 
andfears,  joysand  sorrows,  maxims,  wisdom,  assiduity, 
and  conversation,  are  almost  wholly  engrossed  by  the 
perishing  vexatious  trifles  of  lime.  Every  vague, 
strange,  and  uninteresting  report  is  more  attended  to, 
than  "  the  glad  tidings  of  salvation;"  every  science  is 
deemed  better  worth  cultivating,  than  the  knowledge 
of  God;  every  question  is  thought  sufficiently  import- 
ant to  set  the  ingenuity  of  men  at  work  to  give  it  a 
satisfactory  answer,  except  it  be  enquired,  "  What 
"  must  we  do  to  be  saved?" — Such  topicks  as  this  ex- 
cite only  astonishment,  disgust,  and  a  short  silence, 
till  some  more  congenial  subject  is  started!  If  a  man 
pretend  to  teach  the  way  to  health,  to  riches,  to  the 
enjoyment  of  life,  or  how  to  appear  to  advantage  in 
company,  assiduous  attention  and  liberal  compensation 
will  not  be  withheld:  but  they,  who  would  instruct 
men  in  the  way  of  eternal  life,  must  not  expect  great 
or  general  regard,  even  when  they  desire  no  other  re- 
compence. 


110 


ON  man's  situation,  &c. 


But  time  and  room  would  fail  should  we  attempt  to 
enumerate  the  proofs  of  man's  folly  and  madness  in  this 
respect.  Even  the  very  messages  of  God,  respecting 
judgment,  eternity,  and  the  great  salvation  of  the  gos- 
pel, instead  of  meeting  with  serious  regard,  are  fre- 
quently set  to  musick,  and  profanely  employed  to  va- 
ry the  species  of  pleasurable  dissipation!  Nay,  they  are 
often  preached,  out  of  ostentation,  avarice,  envy,  or 
strife;  heard  as  a  matter  of  curiosity  or  amusement;  or 
contended  for  in  pride,  virulence,  and  furious  anger! 
The  grand  business  of  most  men  seems  to  be,  to  avoid 
the  burden  of  reflection,  to  cause  time  to  glide  away 
as  imperceptibly  as  possible,  and  so,  apparently,,  to 
shorten  the  span  allotted  them  to  prepare  for  eternity! 
Well  might  the  Psalmist  then  say,  "  rivers  of  water 
"  run  down  mine  eyes,  because  men  keep  not  thy  law." 
— But,  O  ye  giddy  sons  and  daughters  of  Adam! 
what  will  you  think  of  your  present  pursuits,  when 
death  shall  summon  you  to  God's  tribunal?  What 
will  then  your  riches,  pleasures,  decorations,  elegan- 
ces, honours,  or  dignities  avail  you?  What  comfort 
will  the  knowledge  of  all  languages,  and  arts,  and 
sciences  then  afford?  What  will  you  think  of  your  pre- 
sent anxious  cares,  coverings,  envyings,  repinings, 
and  disputes;  when  the  "  night  cometh  in  which  no 
"  man  can  work?"  "  Seek,"  then,  "  the  Lord  while 
"  he  may  be  found,  call  upon  him  while  he  is  near; 
"  let  the  wicked  forsake  his  way  and  the  unrighteous 
«  man  his  thoughts;  and  let  him  return  to  the  Lord, 
"  and  he  will  have  mercy  upon  him;  and  to  our  God, 
"  for  he  will  abundantly  pardon." 


ESSAY  VI. 


On  the  Deity  of  Jesus  Christ. 


THE  doctrine  of  a  Mediator,  through  whom  a  just 
and  holy  God  deals  mercifully  with  believers,  is  the 
grand  peculiarity  of  revelation:  it  must  therefore  be  of 
the  greatest  importance  for  us,  to  form  a  proper  estimate 
of  the  personal  dignity  of  this  Mediator.  The  doctrine, 
which  I  shall  here  attempt  to  establish  from  Scripture, 
may  be  thus  stated:  '  That  Jesus  Christ  is  truly  and 
'  really  God,  one  with  and  equal  to  the  Father;  being 

*  from  eternity  possessed  of  all  divine  perfections,  and 

*  justly  entitled  to  all  divine  honours;  yet  personally 
4  distinct  from  the  Father,  and  so  called  his  own  Son, 
1  and  his  only  begotten  Son.  But  that  in  order  to  the 
'  performance  of  his  mediatorial  offices,  he  assumed 

*  our  nature  into  personal  union  with  the  Deity:  and 

*  became  One  with  us,  truly  Man,  like  us  in  all  things, 
'  sin  alone  excepted:  and  that  he  is  thus  God  and  Man 
'  in  one  mysterious  incomprehensible  Person;  so  that 
**  all  the  fulness  of  the  Godhead  dwells  in  him 
"  bodily." 

No  argument  can  properly  be  brought  against  the 
doctrine  of  our  Lord's  essential  Deity,  as  here  stated 


112 


ON  THE  DEITY 


from  those  Scriptures  which  speak  of  his  human  na- 
ture, his  mediatorial  office,  or  his  inferiority  to  the 
Father  in  both  these  respects:  for  our  doctrine  implies 
this,  and  even  absolutely  requires  it.  We  need  not 
therefore  insist  on  this  part  of  the  subject:  it  is  gene- 
rally allowed  by  all,  except  deists  and  atheists,  that 
"  Christ  is  come  in  the  flesh:"  though  numbers  con- 
tend that  he  could  not  have  come  in  any  other  way; 
and  others  deem  him  a  mere  creature,  though  of  a  su- 
pra-angelick  nature,  and  maintain  that  he  is  called  God 
only  in  consequence  of  his  mediatorial  exaltation.  But 
the  idea  of  a  creature  however  exalted,  being  advan- 
ced to  divinity,  is  so  repugnant  to  all  rational  princi- 
ples, as  well  as  to  the  declarations  of  Jehovah,  that  "  he 
"  knows  no  God  besides  himself,  and  will  not  give 
"  his  glory  to  another,"  that  it  will  not  be  necessary 
to  discuss  the  subject  before  us,  with  any  particular 
reference  to  these  distinct  opinions.  It  will  fully  an- 
swer the  purpose,  if  we  can  evince  that  our  Redeem- 
er is  bv  nature  "  God  over  all,  blessed  for  evermore." 
At  present  I  shall  adduce  a  few  select  arguments  in 
direct  proof  of  this  point;  leaving  some  other  things, 
that  belong  to  the  subject,  to  be  considered  in  the 
next  Essay. 

I.  The  reader  will  naturally  turn  his  thoughts  to 
those  Scriptures,  in  which  Jesus  Christ  is  expressly 
called  God,  and  Lord.  "  Without  controversy," 
says  the  apostle,  "  great  is  the  mystery  of  godliness, 
"  God  was  manifest  in  the  flesh."*  He  allows  that 
the  doctrine  which  he  advanced  was  very  mysterious, 


*  1  Tim.  iii.  16. 


OF  JESUS  CHRIST. 


113 


and  that  this  could  not  be  controverted  or  denied;  but 
he  seems  to  glory  in  it  on  that  very  account,  because 
he  considered  it  as  the  great  mystery  of  god- 
liness. We  may  therefore  be  sure,  that  they,  who 
would  so  interpret  the  words  as  to  render  his  doctrine 
scarcely  mysterious  at  all,  do  not  understand  them: 
but  all  who  suppose  him  to  mean  that  Jt  sus  was  Em- 
manuel, God  with  us;  that  the  child  born  at  Beth- 
lehem was  the  mighty  God,  as  the  prophet  fore- 
told:* consider  this  proposition  both  as  a  great  mys- 
tery, and  as  the  source,  centre,  and  support  of  godli- 
ness.— It  would  be  superfluous,  in  this  brief  attempt, 
to  do  more  than  refer  the  reader  to  the  well  known 
passages  which  are  commonly  brought  forward  in 
this  argument;!  and  to  intreat  him  to  read  them  with 
attention,  as  the  word  of  God,  and  with  earnest  prayer 
to  be  enabled  to  understand  and  believe  them:  for  it 
9eems  impossible  for  human  language  to  express  any 
sentiment  more  strongly  than  they  express  the  Deity 
of  Christ.  He  "  who  was  in  the  beginning  with  God, 
"  and  was  God;  who  made  all  things,"  so  that  "  with- 
"  out  him  was  not  any  thing  made  that  was  made;" 
"  by  whom,  and  for  whom,  all  things  were  created, 
"  and  by  whom  all  things  consist,"  and  who  "  upholds 
"  all  things  by  the  word  of  his  power"  must  be  "  God 
"  over  all,  blessed  for  evermore:"  for"  he  that  made 
"  all  things  is  God;"  which  surely  none  but  an  avow- 
sd  atheist  will  deny. 

These  and  several  other  passages  of  the  same  kind, 


*  Is.  vii.  14.  ix.  6. 

fJohni.  1—18.  Phil.  ii.  5— 8.  Col.  i.  15—17.  Heb.  i. 
Vol.  V.  Q 


114 


ON  THE  DEITY 


will  come  again  under  consideration,  towards  the  close 
of  this  Essay:  and  this  first  argument  may  be  con- 
cluded by  intreating  the  reader  to  consider  what  the 
apostle  could  mean  by  saying,  "  The  second  man  is 
"  the  Lord  from  heaven,"*  if  Christ  be  a  mere  man. 
or  a  created  being. 

II.  Several  texts  of  the  Old  Testament  concerning 
Jehovah  are  applied  in  the  New  to  Christ.  The  pro- 
phet Joel  declares,  that  "  whosoever  shall  call  on  the 
"  name  of  Jehovah  shall  be  delivered:"  and  the  apos- 
tle Paul  expressly  refers  this  to  Christ:  f  for  he  adds 
"  how  shall  they  call  on  him  of  whom  they  have  not 
"  heard?  or  how  shall  they  hear  without  a  preacher?" 
It  is  manifest,  that  Joel  predicted  the  judgments, 
which  awaited  the  Jews  for  rejecting  the  Messiah: J 
but  certainly  they  did  very  earnestly  call  upon  Jeho- 
vah, the  God  of  their  fathers,  to  deliver  them  from  the 
power  of  the  Romans;  yet  they  were  not  delivered, 
because  they  would  not  join  with  those  who  called  on 
the  name  of  Jesus;  and  they  only  who  called  on  him 
were  saved.  As  therefore  "  the  Sc-ipture  cannot  be 
"  broken,"  Christ  must  be  Jehovah;  Paul  consider- 
ed him  as  such,  and  the  event  demonstrated  him  to 
be  so. — The  Psalfiiist  says,  "  Taste  and  see,  that  Je- 
"  hovah  is  good;"  and  to  this  the  apostle  manifestly 
re  rs,  when  he  uses  these  words,  "If  so  be,  ye  have 
"  tasted  that  the  Lord  is  gracious — to  whom  coming 
"  as  to  a  living  Stone,  &c;"  and  in  what  follows,  the 


*  1  Cor.  xv.  47.  t  Joel  ii.  32.  Rom.x.  13—16. 
|  Acts  ii.  16 — 21. 


OF  JESUS  CHRIST. 


attentive  reader  will  perceive,  that  he  applies  to  Christ 
in  the  most  unreserved  manner,  what  the  Prophet 
had  spoken  of  "Jehovah,  God  of  Hosts  himself."* 
— The  Evangelist,  mentioning  a  most  extraordinary 
vision  of  Jehovah  in  his  temple,  with  which  Isaiah  was 
favoured,  declares  that  the  prophet "  then  saw  the  glory 
"  of  Christ,  and  spake  of  him."f — Paul  applies  to 
Christ's  coming  to  judgment,  what  the  same  prophet 
had  written  of  Jehovah  swearing  by  himself,  that 
"every  knee  should  bow  down  to  him,  and  every 
"  tongue  should  confess  to  Goi)."|  Indeed  the  whole 
passage  referred  to,  especially  the  last  verse,  "  In 
"  Jehovah  shall  all  the  seed  of  Israel  be  justified,  and 
"  shall  glory,"  proves  that  Emmanuel  was  especially 
meant,  in  whom  alone  believers  are  justified  and 
glory.  § 

Instances  of  this  kind  might  be  easily  multiplied, 
did  not  brevity  forbid:  but  I  would  rest  the  argument 
principally  on  those  which  follow.  Jehovah,  speaking 
to  Moses,  declared  his  self-existent,  immutable,  and 
eternal  Deity,  by  saying  I  am  that  I  am;  and  or- 
dered him  to  inform  Israel,  "  that  I  am  had  sent  him 
"  to  them:"  this,  Christ  expressly  applied  to  himself 
when  he  said  to  the  Jews,  "  Before  Abraham  was,  I 
"  am. "||  Had  he  said,  '  before  Abraham  was,  I  was,' 
it  would  sufficiently  have  proved  his  pre-existence,  as 
far  as  men  believe  him  to  be  the  Truth,  or  to  speak 
truth:  but  we  cannot  affix  any  meaning  to  the  words 


*  Ps.  xxxiv.  8.  Is  viii.  13—15.  xxviii.  16.  1  Pet.  ii.  3—8. 
t  Is.  vi.  John  xii.  39 — 41. 

t  Is.  xlv.  21  —  25.  Rom.  xiv.  9— .12.  §  1  Cor.  i.  30,  31. 
'I  Exod.  iii.  14.  John  viii.  58. 


116 


O  M  THE  DEITV 


as  they  now  stand,  unless  we  allow  him  to  he  the  eter- 
nal God.  This  his  enemies  of  old  clearly  perceived, 
and  therefore  they  went  about  to  stone  him  for  bias- 
phemy:  nor  can  they  who  deem  him  only  a  man  fairly 
dissent  from  this  determination,  however  it  may  be 
convenient  to  them  to  palliate  the  language  which  he 
employed.  Should  we  render  the  words  "  I  am  he;" 
they  are  then  equivalent  to  those  of  Jehovah,  "  Before 
"  the  day  was  I  am  he;"*  and  the  use  of  the  present 
tense,  with  reference  to  Abraham  who  lived  so  many 
ages  before,  perfectly  discriminates  this  passage  from 
all  others  in  w  hich  the  same  expression  is  used  either 
by  our  Lord  or  by  any  other  person.  Indeed  the  lan- 
guage of  the  passage  in  Exodus,  and  that  of  Luke 
concerning  it,f  leads  us  to  consider  the  eternal  Son, 
the  great  Angel  of  the  covenant,  as  the  Speaker  on 
this  occasion:  and  whoever  attentively  compares  the 
appearances  of  Jehovah  to  Abraham,  Jacob,  Moses, 
Joshua,  Gideon,  and  many  others,  with  the  words  of 
the  Evangelist,  "No  man  hath  seen  God  at  any  time, 
"  the  only  begotten  Son — hath  declared  him;"  will 
be  apt  to  conclude  that  all  these  were  discoveries  of 
that  very  person  in  the  form  of  God,  who  afterwards 
appeared  in  the  form  of  a  servant. 

Again  Isaiah  introduces  Jehovah  saying,  "lam  the 
"  First  and  I  am  the  Last,  and  besides  me  there  is  no 
"  God."  This,  Christ,  appearing  in  vision  to  John, 
expressly  and  repeatedly  claimed  to  himself.  J  "  Fear 


*  Is.  xliii.  13. 

t  Acts  vii  30 — 37. 

\  Is.  xliv.  6.  Rev.  i.  8,  11,  17,  18.  ii.  8.  xxii.  13. 


OF  JESUS  CHRIST. 


117 


'■'  not,  I  am  the  First  and  the  Last:  I  am  he  that  livcth 
"  and  was  dead,  and  am  alive  for  evermore."  How 
can  any  reasonable  man  suppose,  that  Jesus,  had  he 
been  no  more  than  a  mere  creature,  would  have  used 
such  language,  and  appropriated  to  himself  the  very- 
words  by  which  Jehovah  declared  his  own  eternal 
power  and  Godhead?* — Finally,  Jehovah  claims  it  as 
his  prerogative  "  to  search  the  hearts  and  try  the 
"  reins:"  and  Christ  most  emphatically  says,  "  And 
"  all  the  churches  shall  know  that  I  am  Hey  which 
"  searcheth  the  reins  and  hearts."f  Did  any  holy 
creature  ever  use  such  language?  Or  would  the 
holy  Jesus,  if  he  had  not  been  One  with  the  eternal 
Father? 

III.  We  may  next  consider  some  things,  which 
Christ  spoke  concerning  himself,  or  his  disciples  con- 
cerning him,  as  manifest  proofs  of  his  Deity.  "  Des- 
"  troy,"  says  he,  "  this  temple,  and  in  three  days  I  will 
"  raise  it  up  again;  but  he  spake  of  the  temple  of  his 
"  body. "J  Not  to  insist  on  the  appropriate  sense  in 
which  he  called  his  body  a  temple,  as  the  immediate 
residence  of  his  Deity;  I  would  enquire  whether  it 
be  not  an  act  of  divine  power  to  raise  the  dead?  whe- 
ther any  mere  man  ever  raised  his  own  body,  after  he 
had  been  violently  put  to  death?  and  whether  God  did 
not  actually  raise  again  the  man  Christ  Jesus?  The 
obvious  answers  to  these  questions  will  evince,  that 


*  Is.  xli.  1.  xliii.  10—13.  xlviii.  11,  12. 
t  Jer.  xvii.  10.  Rev.  ii.  23. 
\  Johnii.  19—21. 


113 


ON  THE  DEITY 


Christ  had  a  nature  distinct  from  his  manhood;  that 
he  was  truly  Goo,  as  One  with  the  Father;  that  he 
had  "  power  to  lay  down  his  life,  and  poxver  to  take 
"  it  again;''''  and  that  by  so  doing  he  proved  himself 
to  be  the  Son  of  God,  in  that  sense  which  the  Jews 
deemed  blasphemy.  For  the  priests  condemned  him 
to  death  as  a  blasphemer,  because  he  spoke  of  himself 
as  the  Son  of  God.* 

Again,  he  saidi  to  his  disciples,  "  I  will  give  you  a 
"  mouth  and  wisdom;  which  none  of  your  enemies 
"  shall  be  able  to  gainsay  or  resist."  Now  who  can 
give  a  mouth  and  wisdom  but  God  only?f  Did  any 
mere  man  or  holy  creature  ever  advance  such  a  claim, 
or  induce  others  to  form  such  expectations  from  him? 
Yet  according  to  this  promise,  the  Evangelist  says, 
"  Then  opened  he  their  understandings  to  understand 
"  the  Scriptures."| — To  Nicodemus  who  was  asto- 
nished at  his  discourse  on  regeneration,  he  said,  "  If 
"  1  have  told  you  earthly  things,  and  ye  believe  not, 
"  how  shall  ye  believe,  if  I  tell  you  of  heavenly  things? 
"  And  no  man  hath  ascended  up  to  heaven,  but  he  that 
"  came  down  from  heaven,  even  the  Sun  of  man  who 
u  is  in  heaven. But  in  what  sense  could  the  Son 
of  man  be  said  "  to  come  down  from  heaven/'  and 
at  the  same  time  "  to  be  in  heaven,"  even  when  he 
was  speaking  on  earth,  if  there  had  not  been  such  an 
intimate  union  between  the  man  Christ  Jesus,  and 
"  the  Word,  which  in  the  beginning  was  with  God, 


*  Matt.  xxvi.  61 — f>n.  John  xix.  7. 

t  Exod.  iv.  1 1.  Prov.  ii.  6.  Luke  xxi.'  15. 

j  Luke  xxiv.  45.  ^Joiin  iii.  12,  13. 


OF  JESUS  CHIUST. 


119 


u  and  was  God,"  that  what  belonged  to  the  one  na- 
ture might  properly  be  said  of  the  other?  Thus  it  is 
said  that  "  God  purchased  the  church  with  his  own 
"  blood;"  because  he,  who  shed  his  blood,  was  God 
as  well  as  man.  In  like  manner  "  the  Son  of  man  was 
"  in  heaven,"  because  that  Person,  whose  omnipre- 
sence filled  the  heavens,  was  also  the  Son  of  man:  and 
this  was  doubtless  a  specimen  of  those  heavenly  things, 
which  are  far  more  mysterious  than  regeneration. 

The  same  conclusions  may  undeniably  be  drawn 
from  our  Lord's  words,  when  he  says,  "YYhtve 
H  two  or  three  are  gathered  together  in  my  Name  there 
"  am  I  in  the  midst  of  you;"  and,  "  Lo,  1  am  with 
"  you  always,  even  to  the  end  of  the  world."*  These 
are  certainly  equivalent  to  the  promises  of  Jehovah  in 
the  Old  Testament,  that  he  would  be  with  his  people 
in  all  their  trials;  and  can  by  no  ingenuity  be  separattd 
from  the  attribute  of  omnipresence:  for  Christ,  as 
Man,  is  in  heaven,  and  not  personally  present  with  his 
ministers  and  congregations. — "  JNo  one,"  says  he, 
"  knoweth  who  the  Son  is,  but  the  Father;  neither 
"  knoweth  any  one  who  the  Father  is,  save  the  Son, 
"  and  he  to  whom  the  Son  will  reveal  him."f  Can 
any  one  deny  this  to  be  an  assertion,  that  the  Son  is 
equally  incomprehensible  with  the  Father,  and  a  de- 
claration that  all  knowledge  of  God  is  erroneous, 
which  is  not  learned  by  taiih  in  Christ? 

When  he  was  called  to  account  (probably  before 
the  sanhedrim,)  for  healing  on  the  sabbath-day;!  he 


*  Matt,  xviii.  20.  xxviii.  20.  f  Malt.  xi.  27.  Luke  x.  22. 
f  John  v. 


120 


ON  THE  DEITY 


answered, "  My  Father  worketh  hitherto,  and  I  work;'' 
and  the  Jews  considered  this  as  a  declaration,  that, 
"  God  was  his  own  Father,"  and  as  "  making 

"  himself  equal  with  God."  His  subsequent  discourse, 
in  which  he  stated  his  union  of  counsel  and  operation 
with  the  Father,  and  often  referred  to  his  human  na- 
ture and  mediatorial  undertaking,  has  been  frequently 
misunderstood:  but  surely  He  who  spoke  of"  quick- 
"  ening  whom  he  would,"  of"  having  life  in  himself," 
and  of  being  "  honoured  by  all  men,  even  as  they  ho- 
"  noured  the  Father  that  sent  him,"  cannot  be  thought 
to  hav  e  objected  to  the  inference,  which  the  Jews  had 
drawn  from  his  first  assertion. — In  like  manner,  when 
he  had  said,  "  I  and  my  Father  are  One,"  one  Being 
cr  Deity,  numen,)  and  the  Jews  in  consequence 
charged  him  with  blasphemy,  "  because  being  a  man 
"  he  made  himself  God;"  his  answer,  vv  hich  concludes 
thus,  "  that  ye  may  know  and  believe,  that  I  am  in 
"  the  Father,  and  the  Father  in  me,"  could  not  be 
intended  as  a  denial  of  their  allegation;  though  we 
should  allow  that  he  waved  the  further  discussion  of 
the  subject,  by  referring  to  the  language  of  Scripture, 
concerning  magistrates  as  types  of  the  Messiah.  The 
Jews  at  least  did  not  understand  it  as  such,  for  they 
renewed  their  attempts  to  seize  and  stone  him  as  a 
blasphemer.* 

It  would  not  consist  with  brevity  to  consider  par. 
ticularly  our  Lord's  words  to  Martha,  "  I  am  the 
"  Resurrection  and  the  Life;  he  that  believeth  in  me, 
M  though  he  were  dead  yet  shall  he  live;  and  whoso- 


»  John  x.  27—39. 


OP  JESUS  CHRIST. 


IS  J 


"  ever  believeth  in  me  shall  never  die;"  his  reply  to 
Philip,  "  He  that  hath  seen  me,  hath  seen  the  Father;" 
"  I  am  in  the  Father,  and  the  Father  in  me;"  with 
other  expressions  of  his  last  discourse  with  his  disci- 
ples; "  They  have  both  seen  and  hated  both  me  and 
"  my  Father;"  "  All  things  that  the  Father  hath  are 
"  mine;"  "  Glorify  thou  me  with  thine  own  self,  with 
"  the  glory  v/hich  I  had  with  thee  before  the  world 
"  was;"  "  All  mine,"  (in  the  neuter  gender,  imply- 
ing all  t/iings,  as  well  as  all  persons,)  "  are  thine,  and 
"  thine  are  mine,"  and  many  others  of  similar  import.* 
If  Christ  be  no  more  than  a  man,  or  a  created  being, 
such  language  can  only  serve  to  perplex  a  plain  sub- 
ject, and  mislead  a  simple  reader:  for  it  is  evident, 
that  much  learning,  ingenuity,  and  labour  are  required 
to  put  any  plausible  sense  upon  it,  when  his  Deity  is 
denied. 

But  our  Lord's  repeated  promises  of  sending  the 
ct  Holy  Spirit,  to  convince  the  world  concerning  sin, 
"  and  righteousness,  and  judgment;"  to  "  glorify 
"  him,"  and  "  to  teach,  and  comfort  his  disciples," 
require  a  more  particular  consideration.  Without  an- 
ticipating the  subject  of  a  future  Essay,  on  the  Deity 
and  Personality  of  the  Holy  Spirit,  we  may  assert 
without  hesitation,  that  such  promises  could  not  pro- 
perly have  been  given  by  any  mtre  servant  of  God. 
The  Holy  Spirit  must  denote  either  a  divine  Person, 
or  the  one  living  and  true  God  operating  in  a  peculiar 
manner  on  the  minds  of  men:  and  is  it  not  palpably 


*  John  xi.  25.  xiv.  7 — 1 1,  xvi.  15.  xvii.  5 — 10. 

Vol.  V.  R 


122 


ON  THE  DEITY 


absurd  to  suppose,  that  any  mere  creature  should  di- 
rect, or  send,  the  Spirit  of  God,  in  either  of*  these 
senses? — The  Believer's  union  with  Christ,  and  with 
the  Father  through  him,  has  sometimes  been  con- 
sidered as  coincident  with  our  Lord's  union  with  the 
Father:*  but  can  it  be  thought,  that  any  Christian  is 
one  with  God  in  such  a  sense,  that  the  Holy  Spirit 
may  as  properly  be  called  his  Spirit,  as  the  Spirit  of 
God?  Yet  he  is  frequently  called  the  Spirit  of  Christ, 
as  sent  by  and  proceeding  from  him.f  Indeed  the 
words  of  Christ,  by  which  the  promise  of  the  Spirit 
is  introduced,  are  very  remarkable;  "  Whatsoever  ye 
"  ask  in  my  name,  I  will  do  it."% 

The  language  of  his  disciples  should  also  be  noticed. 
They  repeatedly  observe,  "  that  he  knew  the  thoughts 
"  of  men:"  and  the  apostle  John  expressly  s:;ys,  that 
**  he  knew  all  men;  and  needed  not  that  any  should 
"  testify  of  man,  for  he  knew  what  was  in  manS'\  If 
it  be  possible  for  any  man  to  doubt  whether  this  be  an 
undeniable  ascr  iption  of  omniscience  to  our  Saviour; 
yet  Peter  certainly  appealed  to  that  divine  attribute 
without  any  reserve,  when  he  said,  "  Lord,  thou  know- 
"  est  all  things,  thou  knowest  that  I  love  thee.  "||  The 
attentive  reader  of  the  Evangelists  will  observe  for 
himself  many  expressions  of  a  similar  nature,  which 
are  never  used  by  prophets,  apostles,  or  angels,  con- 


*  John  xiv.  20.  xvii.  21,  22. 

t  John  xv.  26.  xvi  7,  13 — 15.  Rom.  viii.  9 — 11. 

4  John  xiv.  13 — 18. 

§  John  ii.  24,  25.  2  Chron.  vi.  SO.  Jer.  xvii.  9,  10. 
||  John  xxi.  17. 

]  s 


OF  JESUS  CHRIST. 


123 


eerning  themselves  or  each  other:  and  these  show  us 
what  the  disciples  thought  of  their  Lord.  Thus  John 
remarks,  that  by  his  miracles  "  he  manifested  forth 
"  his  glory:"  whereas  all  the  prophets  and  saints  re- 
ferred all  their  works  to  the  glory  of  God  alone.* 

The  testimony  of  John  the  Baptist  is  peculiarly  im- 
portant in  this  enquiry.  "  He  was  filled  with  the  Holy 
"  Ghost  from  his  mother's  womb;"  being  "  more 
"  than  a  prophet,"  and  "  great  in  the  sight  of  the  Lord 
"  above  all  that  had  been  born  of  woman. "f  Yet 
he  counted  himself  "  unworthy  to  loose  the  Redeem- 
"  er's  shoe-latchet:"  and  he  declared,  that  "  of  his  ful- 
"  ness"  he  and  all  his  fellow  servants  "  had  received;" 
that  "  he  needed  to  be  baptized  of  him,"  and  that 
"  Christ  came  from  heaven  and  was  above  all."  And 
though  Jesus  was  the  younger  man,  yet  John  assigned 
as  the  reason  why  he  was  preferred  before  him,  "  that 
"  he  was  before  him,"  which  is  absolutely  decisive  in 
respect  of  his  pre-existence.f  To  such  a  degree 
did  this  most  excellent  servant  of  God  abase  him- 
self, and  exalt  the  Saviour!  and  in  this  lie  was  a  per- 
fect contrast  to  those,  who  manifestly  exalt  themselves 
and  degrade  him. — The  words  of  Gabriel  to  Zacha- 
rias  concerning  John  are  also  very  remarkable;  "  Many 
"  of  the  children  of  Israel  shall  he  turn  to  the  Lord 
"  their  God;  and  he  shall  go  before  him,"  (even  be- 
fore the  Lord  their  God,)  "  in  the  spirit  and  power 
"  of  Elias."  John  was  the  forerunner  of  Christ,  and 


*  John  ii.  11.  t  Luke  i.  15.  viL  26—28. 

\  Matt.  iii.  11 — 14.  John  i.  15,  16.  iii.  27 — 3§. 


12  i 


ON  THE  BEITY 


was  sent  to  prepare  his  way  before  him:  who  then  can 
doubt,  but  that  the  angel  considered  the  Messiah, 
who  was  then  about  to  appear  as  Emmanuel?  as  the 
Lord  God  of  Israel?  This  the  prophets  had  foretold; 
and  one  of  them  says,  "  The  Lord  whom  ye  seek 
"  shall  suddenly  come  to  his  temple,  even  the  Messen- 
"  ger,"  or  Angel  "  of  the  Covenant."*  We  find  Je- 
hovah of  Hosts  repeatedly  saying  to  another  pro- 
phet, "  Thou  shalt  know  that  Jehovah  of  Hosts 
"  hath  sent  me  to  thee."f  And  u  hen  the  Word  be- 
"  came  flesh,  and  dwelt  among  men,"  all  his  true  dis- 
ciples "  beheld  his  glory,  the  glory  as  of  the  only 
**  begotten  of  the  Father,  full  of  grace  and  truth. "J 

IV.  The  works  which  Christ  hath  undertaken,  or 
performed,  evince  his  Deity.  He,  "  who  created  all 
"  things,  and  upholds  them  by  the  word  of  his  pow- 
"  er,"  "came  a  Light  into  the  world,"  "to  be  the  Light 
"  of  the  world,"  and  to  "  enlighten  every  man  that 
"  cometh  into  the  world. "||  That  eternal  Life,  which 
was  with  the  Father,  was  manifested  to  be  the  life  of 
men.f)  He  has  engaged  to  give  eternal  life  to  all  his 
true  disciples,  notwithstanding  the  opposition  of  their 
enemies;  to  prepare  mansions  in  heaven  for  them;  to 
receive  them  to  himself;  to  raise  the  dead  by  his  word; 
to  judge  the  whole  world;  and  to  destroy  all  his  adver- 
saries "  with  everlasting  destruction,  from  his  pre- 
"  sence,  and  from  the  glory  of  his  power;"  by  which 


*  Luke  i.  16,  17.  Is.  xl.  3,  4,  9—12.  Mai.  iii.  1. 

f  Zech.  ii.  8 — 1 1.  vi.  12 — 15.  xiii.  7.       \  John  i.  14. 

i|  John  i,  3 — 9.  viii.  12.  xii.  46.  §  1  John  i.  1—3. 


01'  JESUS  CHRIST. 


125 


41  he  is  able  even  to  subdue  all  things  unto  himself:"* 
but  can  any  thing  except  omnipotence  and  omniscience 
fulfil  these  engagements? — The  apostle  speaks  of 
Christians,  as  "looking  for  the  glorious  appearing  of 
"  the  great  God,  and  our  Saviour  Jesus  Christ:  "f 
now  the  great  God  will  not  appear  at  the  day  of  judg- 
ment, in  his  Essence,  (for  "  no  man  hath  seen  or  can 
"  see  him;"  but  Christ  will  appear,  as  the  great  God, 
our  Saviour  and  Judge,  in  his  own  glory  as  Mediator, 
and  in  the  glory  of  the  Father;  exercising  all  divine 
perfections  with  sovereign  authority  before  the  whole 
world.  Indeed  his  language  respecting  that  decisive 
season  is  uniformly  majestick  beyond  expression,  as 
every  attentive  reader  must  perceive. — He  is  likewise 
"  exalted  to  give  repentance;"  he  is  "  the  Author  and 
"  Finisher  of  faith;"  and  even  when  he  was  "  in  the 
*'  form  of  a  servant;"  he  had  power  on  earth  "to  for- 
"  give  sins."  "  He  has  the  keys  of  death  and  the  invisi- 
"  ble  world:"  "  Angels,  principalities,  and  powers  are 
"  subject  to  him;"  nay,  they  are  "  the  angels  of  his 
"  power;"  and  "  all  creatures  serve  him." — Who 
then  is  this  "  Son  of  David?"  Is  he  not  "  the  Son  of 
"  God?"  Is  he  not  the  Root,  as  well  as  the  Offspring, 
of  David?  who,  for  that  reason,  "in  Spirit  called  him 
"  his  Lord,"  many  ages  before  he  became  his  son: 
for  he  is  "  the  Lord  of  all,"  "  the  Lord  of  glory," 
and  "  the  Prince  of  life." 

It  must  evidently  be  absurd  to  ascribe  all  this  to  a 
derived  and  delegated  power;  for  how  can  omnipo- 
tence, omniscience,  or  omnipresence  be  comrnunica- 


*  2  Thess.  i.  7—  1 0,  Phil.  iii.  2 1 . 


t  Tit.  ii.  13. 


126 


ON  THE  DEITY 


ted,  or  exercised  by  a  mere  creature?  Indeed  Jehovah 
expressly  declares,  that  "  He  made  all  things  by  him- 
"  self;"  and  "  will  not  give  his  glory  to  another;"  and 
that,"  there  is  no  God  and  Saviour  besides  him."* — 
The  manner  likewise  in  which  Christ  wrought  his 
miracles,  in  general  without  the  least  appearance  of  re- 
lying on  any  power  but  his  own,  was  very  different 
from  that  of  prophets  or  apostles:  for  while  they  took 
great  care  to  have  it  understood,  that  they  were  mere- 
ly the  instruments  of  him  in  whose  name  they  spoke 
lest  the  honour  should  be  ascribed  to  them;  he  autho- 
ritatively issued  his  mandates  in  his  own  name,  acted 
evidently  by  his  own  power,  and  manifested  forth  his 
own  glory,  f 

V.  1'his  appears  still  more  conclusively  in  the  be- 
haviour of  our  Lord  towards  those  who  honoured 
him.  The  servants  of  God  have  always  decidedly  re- 
fused every  kind  and  degree  of  honour  shown  to  them, 
which  seemed  in  the  least  to  interfere  with  the  glory 
of  God.  The  Scriptures  referred  to,J  must  put  this 
beyond  all  doubt.  Yet  it  is  obvious,  that  Jesus  did 
not  object  to  similar  honours;  nay,  that  he  most  "  hon- 
"  oured  those,"  who  thus  "  honoured  him;"§  and  ap- 
proved of  men  in  exact  proportion,  as  they  had  high 
thoughts  of  him,  and  large  expectations  from  him. 
Nor  is  there  a  single  exception  to  this  rule  in  his 
whole  history;  for  his  answer  to  the  young  ruler,  who 


*  Is.  xliii.  10.  11.  xliv.  8,  24.       t  John  ii.  1 1. 
J  Gen.  xli.  16.    Dan.  ii.  28—30.    Acts  iii.  12,  13.  x.  25,  28. 
xiv.  14,  55.    Rev,  xix.  10.  xxii.  9. 

§  1  Sam.  ii.  30.  v 


OF  JESUS  CHRIST. 


127 


called  him  "  good  teacher,"  was  in  fact  an  intimation 
that  he  did  not  think  highly  enough  of  him,  and  mis- 
applied the  epithet  good,  in  giving  it  to  one  whom  he 
deemed  a  mere  man  like  himself. — When  the  centu- 
rion compared  our  Lord's  power  over  all  diseases, 
even  in  such  persons  as  were  at  a  distance,  to  his  own 
authority  over  his  soldiers  and  servants;  Cnrist  highly 
commended  the  greatness  of  his  faith.*  When  the  af- 
flicted parent  besought  him  "  to  help  his  unbelief;" 
and  when  the  disciples  desired  him  to  "  increase  their 
"  faith;"  no  intimation  was  given  that  their  language 
was  improper:  but  who,can  believe  that  apostles  would 
have  approved  of  such  requests  being  made  to  them"?f 
He  received  without  reserve  that  prostration,  or  wor- 
ship, against  which  prophets,  apostles,  and  angels  re- 
solutely protested  when  offered  to  them:i  and,  when 
various  opinions  were  formed  of  him,  he  always  coun- 
tenanced those  which  attributed  the  highest  dignity  to 
him,  and  even  suggested  still  more  exalted  apprehen- 
sions of  his  glory.  \  Now  how  can  we  account  for  this? 
Must  we  not  conclude,  either  that  the  servants  were 
more  humble,  and  more  jealous  for  the  glory  of  God, 
than  his  beloved  Son;  or  that  Christ  was  conscious, 
that  "  all  men  ought  to  honour  him,  even  as  they  ho- 
"  noured  the  Father?''  for  it  is  manifest  that  he  readi- 
ly accepted  of  those  honours,  which  they  most  strenu- 
ously rejected. 

VI.  The  undeniable  instances  of  divine  worship 


*  Matt.  viii.  8—10.        t  Mark  ix.  24   Luke  xvii.  5. 
\  Matt.  viii.  2.  xv.  25.  Luke  xvii.  16.  John  ix.  35 — 33. 
§  Matt.  xvi.  13 — 19.  John  xi.  22 — 27. 


128 


ON  THE  DEITY 


paid  to  Christ  constitute  another  most  conclusive  ar- 
gument. Worship,  properly  so  called  is  an  ascription 
to  any  Being,  of  the  peculiar  honour  of  the  Deity. 
To  supplicate  a  creature,  though  visibly  present,  for 
those  blessings  which  God  alone  can  bestow,  is  idola- 
try; because  it  ascribes  omnipotence  to  that  creature. 
It  is  the  same  to  pray  to  any  being,  when  not  sensibly 
present,  even  for  such  deliverances  as  a  creature  might 
afford:  because  it  ascribes  to  that  creature  omnipre- 
sence, or  omniscience;  which  proves  all  the  prayers  of 
Papists  to  saints  and  angels  to  be  idolatry.  The  peti- 
tions before  mentioned,  for  "  increase  of  faith,"  wecc 
acts  of  worship  paid  to  Christ:  as  was  the  address  of 
Thomas,  "  My  Lord,  and  my  God!"  nor  would  any- 
holy  man  or  angel  have  received  them.  The  form  of 
baptism,  "  in  the  name  of  the  Father,  and  of  the  Son, 
"  and  of  the  Holy  Ghost,"  must  be  considered  as  an 
appointed  adoration  of  the  Son  and  Holy  Spirit, 
equally  with  the  Father;  or  we  must  admit  the  great- 
est absurdities.  No  doubt,  Stephen  worshipped  Christ 
when  he  prayed  to  him  to  "  receive  his  spirit,"  and 
not  to  impute  his  death  to  his  murderers:  or  on  simi- 
lar grounds  we  might  deny  Christ's  own  prayers  to 
the  same  effect,  when  he  hung  on  the  cross,  to  be  an 
adoration  of  the  Father.* — What  candid  person  can 
deny,  that  Paul  addressed  Christ  concerning  "  the 
"  thorn  in  the  flesh?"  for  when  the  Lord  answered, 
that  "  his  grace  was  sufficient  for  him,"  he  even 
"  gloried  in  his  infirmities,  that  the  power  of  Christ 


*  Luke  xxiii.  34,  46.  Acts  vii.  59,  60. 


OF  JESUS  CHRIST. 


129 


"  might  rest  upon  him."* — Did  he  not  pray  to  Christ 
when  he  said,  "  Now  God  himself  and  our  Father, 
"  and  the  Lord  Jesus  Christ,  direct  our  way  unto 
"  you?"  And,  "  now  our  Lord  Jesus  Christ  himself, 
,c  and  God  even  our  Father,  comfort  your  hearts, 
"  and  stablish  you  in  every  good  word  and  work?"f 
Such  instances  show  how  familiar  it  was  to  the  apos- 
tle "  to  honour  the  Son,  even  as  he  honoured  the  Fa- 
"  ther;"  and  to  consider  this  as  tending  to  the  "  glory 
"  of  God  the  Father. "f — The  apostolical  blessing  is 
an  act  of  worship  resembling  that  appointed  by  Mo- 
ses; ||  yet  Christ  and  the  Holy  Spirit  are  joined  in  it: 
and  doubtless  he  was  prayed  to,  whenever  "  grace 
"  and  peace"  (the  sum  of  all  spiritual  blessings)  were 
sought  "  from  God  our  Father,  and  from  our  Lord 
"  Jesus  Christ."  Indeed  it  was  the  grand  peculiarity 
of  Christians,  that  "  they  called  on  the  name  of  the 
"  Lord  Jesus;"§  and  those  who  have  attempted  to  in- 
terpret such  expressions  in  some  other  sense,  do  as 
little  credit  to  their  critical  talents  as  to  their  ortho- 
doxy. Not  to  multiply  instances,  to  which  some  pos- 
sible objection  might  be  made;  the  words  of  Peterlf 
are  incapable  of  any  other  construction,  than  that 
which  makes  them  an  act  of  divine  adoration  to  Christ, 
"  Grow  in  grace  and  in  the  knowledge  of  our  Lord 
"  and  Saviour  Jesus  Christ:  to  him  be  glory  both  now 
"  and  for  ever.  Amen." 


*  2  Cor.  xii.  7—10. 

t  1  Thess.  iii.  11—13.  2  Thess.  ii.  16,  17. 

%  Phil.  ii.  1 1.  |j  Numb.  vi.  24—27.  2  Cor.  xiii.  14. 

§  Acts  ix.  14,  21.  1  Cor.  i.  2.  12  Put.  iii.  18. 

Vol.  V.  S 


130 


ON  THE  DEITY 


As  all  the  angels  of  God  were  commanded  to  wor- 
ship his  incarnate  Son;  so,  when  a  door  was  opened 
in  heaven,  the  whole  aagelick  host  is  introduced  as 
joining  the  company  of  redeemed  sinners,  in  ascrib- 
ing eternal  honour  and  praise  to  "  the  Lamb  that  was 
"  slain,"  in  union  with  "  Him  that  sitteth  on  the 
"  throne:"*  and  no  words  can  possibly  be  more  em- 
phatical  than  those  used  on  these  occasions.  Can  any 
man,  then,  after  reading  them,  assert,  that  Christ  is  a 
mere  created  Being?  or  that  it  is  idolatry  to  worship 
him?  Or  will  he  pretend  to  believe  the  Revelation  of 
John  to  be  the  unerring  word  of  God?  or  can  he  dis- 
prove its  divine  inspiration;  when  its  prophecies  have 
been  so  remarkably  accomplished? — This  shows  that 
our  version  is  faithful  in  another  place, f  and  that  every 
Christain  ought  to  join  the  saints  of  old,  in  saying, 
*'  Unto  him  that  loved  us,  and  washed  us  from  our 
"  sins  in  his  own  blood, — be  glory  and  dominion  for 
"  ever  and  ever.  Amen." 

VII.  Lastly,  our  doctrine  is  confirmed  by  the  absur- 
dities, into  which  its  most  able  opposers  have  been 
driven.  Such  men  have  principally  laboured  to  in- 
validate those  texts,  which  seem  most  explicit  on  the 
subject:  though  we  could  prove  our  doctrine  even  if 
these  evidences  were  set  aside.  I  have  therefore  de- 
clined adducing  one  testimony  in  the  Epistle  of  John, 
(which  is  decisive,  if  genuine,  as  upon  the  whole  I 
suppose  it  to  be;)  because  its  authenticity  has  been 
so  much  disputed.  J  A  short  specimen,  however,  may 


*  Rev.  v.  vii.  t  Rev.  i.  5,  6-  %  1  John  v.  7,  8. 


OF  JESUS  CHIST. 


131 


show  with  what  success  they  who  deny  the  Deity  of 
Christ  have  laboured.  The  Psalmist,  and  from  him 
the  apostle,  says  of  the  Messiah,  "  Thy  throne,  O 
"  God,  is  for  ever  and  ever."*  To  elude  the  obvious 
inference  from  this  text,  it  has  been  said,  that  the 
words  may  be  rendered,  u  God  is  thy  throne  for  ever 
*'  and  ever."  We  read  that  heaven  is  God's  throne, 
and  the  earth  is  his  footstool;  but  who  can  conceive 
God  himself  to  be  the  throne,  on  which  a  creature 
should  reign  to  eternity? — Instead  of  "  God  was  mani- 
*'  fest  in  the  flesh; "f  some  would  read  it,  "  who  was 
"  manifested  in  the  flesh;"  in  which  case  God  must 
be  the  antecedent,  as  the  context  shows;  and  then  the 
sense  remains  precisely  the  same.  Others  would  read 
it,  "  which  [mystery)  was  manifested  in  the  flesh;** 
and  then  the  mystery  must  be  that  to  which  all  the 
subsequent  clauses  in  the  verse  refer;  and,  whatever 
may  be  thought  of  the  other  propositions,  "  which 
*'  mystery  was  received  up  into  glory,"  will  scarcely 
be  deemed  the  language  of  inspiration,  by  any  who 
do  not  prefer  nonsense  to  orthodoxy.  But  sometimes 
these  persons  seem  disposed  to  retain  our  reading, 
and  to  explain  the  expression  to  mean,  1  that  the  wis- 
'  dom  and  power  of  God  were  conspicuous  in  Christ;' 
which  would  be  also  true  of  Peter,  or  Moses;  and  so 
this  "  great  mystery  of  godliness"  at  length  is  found 
to  be  no  mystery  at  all! 

When  incredulous  Thomas  was  at  last  convinced 
of  Christ's  resurrection,  he  exclaimad,  "  My  Lord, 
"  and  my  God!"  And  it  cannot  seem  wonderful  to 


■  Ps.  xlv.  6,  7.  Heb.  i.  8,  9.  f  1  Tim.  iii.  15,  16. 


132 


ON  THE  DEITY 


those,  who  consider  that  he  knew  the  Messiah  was  to 
be  called  Emmanuel,  and  had  heard  him  say,  "  He 
"  that  hath  seen  me  hath  seen  the  Father;"  that  he 
should  be  convinced  of  his  Deity  by  his  resurrection 
from  the  dead.*  To  set  aside  this  testimony,  it  has 
been  said,  that  the  apostle's  words  were  the  language 
of  astonishment,  and  not  of  adoration;  as  men  often 
exclaim,  my  God!  when  greatly  surprised.  But  are 
not  such  exclamations  manifest  violations  of  the  third 
commandment,  and  certain  proofs  of  irreverent  con- 
tempt of  the  name  of  God?  Who  then  can  believe, 
that  the  apostles  used  such  profane  language  before 
Christ,  without  meeting  the  least  reproof  for  it?f 
Surely  such  a  solution  must  be  improbable  in  the  high- 
est degree;  and  they,  who  can  admit  it,  have  no  right 
to  despise  other  men's  credulity.  But  indeed,  the 
words  cannot  admit  of  any  such  construction,  con- 
sistently with  the  idium  of  the  original  language. 

That  most  august  passage,  with  which  John  opens 
his  gospel,  has  been  so  construed,  in  order  to  evade 
our  inference  from  it,  that  the  nominative  case  to  the 
verbs  used  in  it  must  be  changed  again  and  again, 
without  the  least  intimation  given  of  it;  contrary  to  all 
the  rules  of  grammar.  By  others,  the  Word  is  sup- 
posed  to  mean  nothing  more,  than  the  energy  or  pow- 
er of  God,  which  was  eternally  with  him  and  essen- 
tial to  him,  by  which  he  made  the  world,  and  which 
was  maniiested  in  the  man  Jesus:  but  can  any  one  in 
his  senses  suppose,  that  this  was  all  the  meaning  of 
the  apostle's  introduction  to  his  gospel,  of  the  sub- 


*  John  xx.  26 — 31.  Rom.  i.  2,  3 


t  Matt.  v.  37. 


OF  JESUS  CHRIST. 


133 


lime  things  he  says  of  the  Word,  and  of  his  "  becom- 
"  ing  flesh  and  dwelling  among  us?"  If  any  one 
should  think  so  for  a  moment,  a  second  attentive 
perusal  must  surely  convince  him  of  his  mistake. 
Aware  of  this,  it  is  now  deemed  convenient  to  set  it 
aside  as  no  part  of  revelation! 

The  interpretation,  given  of  another  decisive  evi- 
dence,* is  grounded  on  a  proposed  different  transla- 
tion, implying  that  '  Christ  did  not  think  of  such  a 
'  robbery,  as  that  of  being  equal  with  God.'  But  not 
to  mention  the  various  expressions  used  by  our  Lord, 
which  certainly  were  thus  understood  by  the  Jews; 
who  can  believe,  that  the  apostle  should  propose  to  his 
brethren,  as  a  perfect  example  of  humility,  the  con- 
duct of  a  mere  man,  or  creature,  who  barely  did  not 
claim  equality  with  the  eternal  God;  when  at  best, 
this  could  be  no  more  than  an  exemption  from  the 
very  summit  of  all  possible  pride  and  ambition?  His 
argument  (as  well  as  the  meaning  of  the  words,) 
proves  that  in  the  form  of  God,  signifies,  being  truly 
God  and  appearing  so;  even  as  the  form  of  a  servant, 
and  the  fashion  of  a  man  signify  being  truly  man:  and 
how  could  a  mere  creature  "  take  upon  him  the  form 
"  of  a  servant,"  seeing  he  must  always  have  been  a 
servant  of  his  Maker? 

The  apostle  speaking  of  the  patriarchs,!  said,  "  of 
"  whom,  as  concerning  the  flesh,  Christ  came,  who 
"  is  over  all,  God  blessed  forever.  Amen."  To  evade 
this  decisive  testimony  it  has  been  proposed  to  render 


•Phil.  ii.  5—10. 


f  Rom.  ix.  5. 


134 


CN  THE  DEITY 


the  latter  clause,  "  God,  be  blessed  for  ever.  Amen." 
But  where  then  is  the  meaning  of  the  preceding  ex- 
pression, "  as  concerning  the  flesb?"  Did  ever  a  sensi- 
ble writer  use  such  language  in  speaking  of  the  de- 
scent of  any  prince  or  hero?  Does  not  the  energy  and 
propriety  of  the  passage  depend  on  the  contrast  be- 
tween the  clauses  "  of  whom  as  concerning  the  flesh 
"  Christ  came,"  and  "  who  is  over  all  God  blessed  for 
"ever?"  And  does  not  such  a  change  in  the  version 
render  the  passage  unmeaning,  or  absurd? 

Stephen's  dying,  address  to  Christ  has  lately  been 
considered,  '  as  the  words  of  a  man,  in  an  extacy  of 
'devotion,  or  in  the  agonies  of  death,'  and  therefore 
not  of  much  weight  in  the  arguments;  as  if  modern 
reasoners  could  better  direct  our  faith  and  worship, 
than  this  protomartyr,  when  "  full  of  the  Holy  Ghost," 
favoured  with  the  visions  of  God,  and  replete  with  the 
light  of  Heaven! — "  Ye  know  the  grace  of  our  Lord 
"  Jesus  Christ:  that  though  he  was  rich,  yet  for  your 
"  sakes  he  became /joor."*  What  shaH  we  say  to  these 
words  of  Paul?  Could  he,  who  was  born  in  a  stable, 
had  not  where  to  lay  his  head,  and  died  on  a  cross,  be 
rich  before  he  was  poor;  if  he  did  not  exist  before  he 
became  man? — The  words  of  Christ,  which  his  disci- 
ples thought  so  plain,  "  I  came  forth  from  the  Father, 
"  and  am  come  into  the  world;  again  I  leave  the  world 
"  and  go  to  the  Father,"!  and  many  other  declara- 
tions which  he  made,  "  that  he  came  down  from  hea- 
"  ven,"  so  pressed  the  ancient  Socinians,  as  to  induce 


*  2  Cor.  via.  9. 


t  John  xvi.  28. 


OF  JESUS  CHRIST. 


135 


them  to  feign  that  Jesus  went  to  heaven  to  receive  his 
instructions,  previously  to  his  entrance  on  his  minis- 
try, as  Mahomet  afterwards  pretended  that  he  did.  Buf 
modern  Socinians  have  given  up  this  figment;  they 
seem  conscious  of  their  inability  to  maintain  their  old 
ground;  and  therefore  they  now  intimate  that  apostles 
and  evangelists  were  mistaken,  and  that  several  books 
or  parts  of  the  scripture  are  not  authentic!?,  or  not  di- 
vinely inspired.  Thus  they  save  themselves  "much 
trouble,  by  answering  all  our  witnesses  at  once;  and 
doubtless  they  act  prudently  in  imitating  the  church 
of  Rome;  constituting  themselves  Judges  of  the  Scrip- 
ture, determining  what  parts  of  it  are  divine,  and  mak- 
ing their  own  scheme  the  standard  by  which  it  is  to 
be  interpreted:  for  neither  of  these  systems  can  be 
supported,  but  by  disregard  to  the  word  of  God,  or 
degradation  of  it. 

I  feel  a  confidence,  that  each  of  the  arguments  here 
adduced  is  separately  conclusive:  how  great  then  must 
be  their  united  force!  Yet  only  a  small  part  of  the 
evidence  can  be  contained  in  so  brief  an  Essay.  I 
would,  therefore,  conclude  with  observing  that  the 
Scriptures  were  written  to  recover  men  from  idolatry 
to  the  worship  of  the  true  God:  and  that  idolatry  con- 
sists in  worshipping  such  as  "  by  nature  are  no  gods." 
What  then  shall  we  think  of  all  the  texts  here  adduced, 
if  Christ  be  not  God?  or  what  shall  we  say  to  John's 
conclusion  of  his  first  epistle,  when,  having  mention- 
ed Jesus  Christ,  he  adds,  "  This  person  (<>t/?os-)  is  the 
"  true  God,  and  eternal  Life.  Little  children,  keep 
"  yourselves  from  idols?"* 


*  l  John  v.  20,  21. 


ESSAY  VII. 


The  doctrine  of  Christ's  Deity  shown  to  be  essential 
to  Christianity:  and  some  objections  to  the  doctrine 
briejiy  answered. 

We  are  not  in  all  cases  capable  of  determining 
exactly  what  things  are  essential  to  our  holy  religion, 
and  what  are  not:  yet  the  scriptures  most  evidently 
declares  some  porticulars  to  be  so;  and  I  cannot  but 
consider  the  doctrine  of  our  Lord's  Deity  as  one  of 
these  essentials,  nor  do  I  hesitate  to  say  that  Christiani- 
ty itself  must  stand  or  fall  with  it.  The  greater  deci- 
sion is  proper  on  this  subject,  as  our  opponents  seem 
lately  to  have  shifted  their  ground.  They  used  to 
maintain,  that  '  Christ's  divinity  was  the  master-piece 
'  of  absurdities; — directly  contrary  to  every  part  of 
'  natural  and  revealed  religion,  and  to  all  the  rational 
'  faculties  God  has  given  us;'  '  that  by  making  more 
1  gods  than  one,  it  was  a  breach  of  the  first  command- 
'  ment;'  and  much  more  to  the  same  purpose.  This 
was  a  direct  charge  of  gross  idolatry,  which  surely 
must  be  a  mortal  sin:  and  as  the  defenders  of  the  doc- 
trine denied,  and  even  retorted,  the  charge,  showing 


THE  DEITY  OF  CHRIST,  &X. 


137 


that  another  god  is  substituted  by  Socinians  in  the 
place  of  the  God  of  the  Bible;  the  cause  was  fair- 
ly at  issue,  allowed  to  be  of  the  greatest  pos- 
sible importance,  and  entitled  to  the  most  careful, 
serious,  and  impartial  investigation.  But  at  present 
men  are  generally  put  off  their  guard  by  the  plausible 
and  indolent  sentiment,  that  speculative  opinions  are 
of  little  consequence;  and  that  those,  who  are  sincere 
and  lead  good  lives,  will  not  be  condemned  for  doc- 
trinal errors.  And  an  attempt  has  lately  been  made,  by  a 
champion  of  the  party,*  to  persuade  a  very  large  bo- 
dy of  men,  who  universally  profess  the  doctrine  of 
Christ's  Deity,  that  there  is  no  essential  difference  be- 
tween them  and  the  Socinians!  On  the  other  hand, 
some  able  defenders  of  the  doctrine  seem  disposed  to 
allow,  that,  supposing  it  true,  the  belief  of  it  is  not  ne- 
cessary to  salvation,  or  essential  to  Christianity;  nay, 
that  they  who  most  strenuously  oppose  it,  and  not  al- 
ways in  the  most  unexceptionable  manner,  may  not- 
withstanding be  accepted  by  God  as  sincere  believers. 
Thus  the  subject,  which  used  to  be  considered  as  of 
the  utmost  importance,  is  now  generally  thought  to  be 
rather  a  matter  of  doubtful  disputation  among  chris- 
tians, than  immediately  connected  with  our  eternal  in- 
terests: and  the  cause  has  more  to  fear  from  the  indo- 
lent and  contemptuous  indifference  of  mankind,  as  to 
theological  questions  which  are  not  supposed  essential 
to  salvation,  than  from  the  most  strenuous  and  inge- 
nious efforts  of  its  very  able  and  learned  opponents. 


*  Dr.  Priestley.  Address  to  the  Methodists  in  his  preface 
to  the  Letters  of  the  Wesleys. 

Vol.  V.  T 


135 


THE  DEITY  OF  CHRIST 


I  shall  therefore  endeavour,  in  this  place,  to  show 
that  the  doctrine  of  our  Lord's  Deity  is  essential  to 
the  faith  and  hope  of  a  Christian;  and  this  wiH  lead 
our  attention  to  many  arguments  in  proof  of  it,  which 
were  not  produced  in  the  former  Essay. 

I.  There  are  several  texts  of  Scripture  which  are 
decisive  on  the  subject.  Jesus  Christ  himself  declares, 
that  "  the  Father  hath  committed  all  judgment  to  the 
"  Son;  and  all  men  should  honour  the  Son,  even  as 
"  they  honour  the  Father:  He  that  honoureth  not  the 
M  Son,  honoureth  not  the  Father  that  sent  him."*  If 
the  very  end  of  his  mediatorial  authority,  as  the  Son 
of  man,  were  this,  "  that  all  men  should  honour  him" 
with  the  same  kind  and  degree  of  honour  that  is 
shown  to  the  Father,  (and  this  must  be  the  case  if 
our  doctrine  be  true,)  then  such  persons,  as  deny  his 
Deity;  refuse  to  worship  him;  and  spend  their  lives, 
with  all  their  ability,  influence,  and  diligence,  to  draw 
men  off  from  this  faith  and  worship;  do  not  honour 
him  at  all,  but  greatly  degrade  him;  and  therefore  by 
the  verdict  of  their  future  Judge,  they  "  do  not  honour 
"  the  Father  that  sent  him."  So  that  the  doctrine  of 
Christ's  Deity,  if  true,  must  be  essential  to  Chris- 
tianity. 

It  appears  from  Scriptures  already  referred,  to,f 
that  they  have  no  true  know  ledge  of  the  Father,  who 
do  not  receive  it  from  the  revelation  made  of  him  by 
the  Son:  but  how  can  that  man  be  thought  to  learn 


*  John  v.  22,  23.        f  Matt.  xi.  27.  Luke  x.  23. 


ESSENTIAL  TO  CHRISTIANITY.  139 

the  knowledge  of  the  Father  from  the  Son,  who  dis- 
regards his  express  declarations,  that  "  He  and  the 
"  Father  are  One,"  and  that,  "  He  that  hath  seen  him 
"  hath  seen  the  Father?"  If  these  words  do  indeed 
imply  the  Deity  of  the  Son,  as  One  with  the  Father; 
the  knowledge  of  God,  which  they  who  deny  his 
Deity  possess,  cannot  accord  to  the  revelation  made 
by  the  Son,  but  must  be  entirely  of  another  nature. — - 
The  apostle  likewise  expressly  says,*  "  Whosoever 
"  denieth  the  Son,  the  same  hath  not  the  Father:"  and 
can  any  man  suppose  this  related  only  to  a  denial,  that 
Jesus  was  the  Messiah?  If  this  were  all  that  was  meant, 
then  none  but  avowed  unbelievers  were  concerned 
in  the  warning:  whereas  it  is  evident,  that  the  apos- 
tle spoke  of  those  who  seduced^  not  those  who  opposed 
his  Christian  brethren;  and  who,  by  denying  Jesus  to 
be  the  Son  of  God,  drew  them  off  from  the  true  doc- 
trine in  that  particular.  As,  therefore,  they,  "  who 
"  denied  the  Son,  had  not  the  Father;"  the  inference 
is  unavoidable,  that  they,  who  deny  the  scriptural 
doctrine  concerning  the  Son  of  God,  whatever  that 
doctrine  be,  have  not  the  Father  for  their  God  and 
Portion.  Many  errors  relate  to  different  parts  of  the 
structure,  the  removal  of  which  though  ill  spared,  may 
not  wholly  subvert  it:  but  this  concerns  the  founda- 
tion, and  is  of  fatal  consequence:  "  for  other  founda- 
"  tion  can  no  man  lay."f 

The  same  apostle  gives  it  as  a  rule,  that  the  truth 
might  be  known,  by  its  agreement  with  the  doctrine 
delivered  by  him  and  his  brethren;  and  that  every 


*  1  John  Ii.  22,  23.  t  1  Cor.  iii.  10—15. 


140 


THE  DEITY  OF  CHRIST 


tenet,  however  supported,  must  be  a  doctrine  of  An- 
tichrist,  which  accorded  not  with  what  they  had  taught 
concerning  Christ.  "  Hereby  know  ye  the  spirit  of 
"  God:  '.  very  spirit  that  confesseth  that  Jesus  Christ 
"  is  come  in  the  flesh  is  of  God.  And  every  spirit  that 
"  confesseth  not  that  Jesus  Christ  is  come  in  the  flesh 
"  is  not  of  God — and  this  is  that  spirit  of  Antichrist. 
"  — We  are  of  God;  he  that  knoweth  God,  heareth 
"  us;  he  that  is  not  of  God  heareth  not  us — hereby 
"  know  we  the  Spirit  of  truth,  and  the  spirit  of  error."* 
According  to  this  rule,  all  pretences  to  new  revelations, 
and  every  philosophical  reasoning,  must  be  wholly  dis- 
regarded as  "  springing  from  the  spirit  of  error?  if 
they  contradict  the  testimony  of  the  apostles,  as  record- 
ed in  the  Scriptures;  and  if  this  error  relate  to  the 
Person  of  Christ,  it  is  of  Antichrist.  It  may  be  allow- 
ed, that  "  by  coming  in  the  flesh,"  the  reality  of  our 
Lord's  human  nature  was  maintained:  but  who  could 
have  doubted,  that  he  was  really  a  man,  if  it  had  been 
generally  believed  that  he  was  no  more  than  a  man? 
If  he  could  not  have  come  otherwise  than  in  the  fesh, 
the  apostle  would  hardly  have  made  that  an  essential 
part  of  his  confession.  But  the  coming  of  the  only  be- 
gotten Son  of  God  in  the  flesh,  as  the  anointed  King, 
Priest,  and  Prophet  of  the  church,  was  indeed  essen- 
tial to  his  doctrine;  and  they  who  denied  it  must  reject 
or  pervert  all  the  rest.  Yet,  some  of  those  hereticks, 
whom  John  here  so  strenuously  opposed,  as  the  fore- 
runners of  the  principal  Antichrist,  were  the  very  per- 
sons, whom  certain  modern  Antitrinitarians  would 


*  1  John  iv.  2—6. 


ESSENTIAL  TO  CHRISTIANITY. 


141 


persuade  us  to  regard,  as  the  only  primitive  Chris- 
tians that  retained  the  faith  of  the  gospel  in  its  original 
purity! 

The  apostle  afterwards  declares,  that  the  principal 
testimony  of  God  related  to  his  Son:  "  If  we  receive 
"  the  wiiness  of  men,  the  witness  of  God  is  greater. 
"  For  this  is  the  witness  of  God  which  he  hath  testi- 
"  fied  of  his  Son. — He  that  believeth  not  God,  hath 
"  made  him  a  liar,  because  he  believeth  not  the  re- 
"  cord  that  God  save  of  his  Son.  And  this  is  the  re- 
"  cord,  that  God  hath  given  to  us  eternal  life,  and  this 
"  life  is  in  his  Son.  He  that  hath  the  Son  hath  life, 
"  and  he  that  hath  not  the  Son  of  God  hath  not 
"  life."*  As  the  whole  of  revelation  centres  in  this 
point,  it  is  vain  for  a  man  to  pretend  that  he  believes 
other  parts  of  it,  whilst  he  rejects  this  principal  doc- 
trine. His  opinion  may  indeed  accord  with  the  testi- 
mony of  God  in  some  particulars:  he  may  assent  to 
scriptural  truths,  because  he  thinks  they  may  be  other- 
wise proved;  but  if  his  own  reasonings,  or  those  of 
some  philosopher,  lead  to  conclusions  opposite  to  the 
word  of  God,  he  hesitates  not  to  treat  that  as  a  lie. 
So  that  in  fact  such  men,  when  they  assent  to  scrip- 
tural truths,  do  not  believe  God,  but  other  witnesses: 
for  they  treat  him  as  a  false  witness,  when  he  contra- 
dicts their  preconceived  opinions.  It  is  therefore  evi- 
dent, that  no  belief  of  the  Bible,  or  of  any  thing  con- 
tained in  it,  can  be  genuine,  whilst  "  the  testimony 
**  which  God  hath  given  of  his  Son"  is  rejected. 
And  this  illustrates  all  those  other  passages,  in  which 


*  1  John  v.  10—13. 


142 


THE  DEITY  OF  CHRIST 


it  is  declared,  that  "  he  that  believeth  not  shall  be 
"  damned;"  and  that  "  he  who  believeth  not  the  Son, 
"  shall  not  see  life,  but  the  wrath  of  God  abideth  on 
"  him:"  because  it  hence  appears,  that  unbelievers 
treat  the  truth  of  God  as  a  lie;  and  so  exclude  them- 
selves from  that  salvation,  which  is  in  Christ  Jesus  for 
sinners  who  by  faith  apply  for  an  interest  in  it.  For  it 
is  plain  that  a  man  cannot  believe  the  Son,  if  he  re- 
fuse to  credit  what  he  says  of  himself,  and  concerning 
his  personal  dignity  and  excellency. 

The  same  important  caution  is  again  inculcated  by 
this  apostle.  "  Many  deceivers  are  entered  into  the 
"  world,  who  confess  not  that  Jesus  Christ  is  come  in 
"  the  flesh.  This  is  a  deceiver  and  an  Antichrist. — 
"  Whosoever  transgresseth,  and  abideth  not  in  the 
"  doctrine  o/*Christ,  hath  not  God.  He  that  abideth 
"  in  the  doctrine  of  Christ,  he  hath  both  the  Father 
"and  the  Son."*  The  doctrine  of  Christ  must  cer- 
tainly relate  to  his  Person,  either  as  God  and  Man,  or 
merely  Man.  But  if  he  that  abode  not  in  that  doc- 
trine had  not  God;  and  if  Christians  were  forbidden 
to  "  receive  him  into  their  houses,  or  bid  him  God 
"  speed,"  or  at  all  to  sanction  his  delusions;  (though 
they  might  doubtless  have  relieved  his  urgent  wants, 
as  those  of  an  enemy  in  distress;)  it  must  follow,  that 
the  doctrine  concerning  the  Person  of  Christ  is  essen- 
tial to  Christianity,  and  a  rejection  of  the  true  doctrine 
is  an  antichristian  departure  from  the  faith.  And  I  ap- 
peal to  every  impartial  man  to  determine,  whether  such 
language,  if  we  had  first  used  it,  would  not  have  ex~ 


*2  John  7—11. 


/ 


ESSENTIAL  TO  CHRISTIANITY. 


143 


cited  the  sneer  of  numbers,  and  an  outcry  of  bigotry 
against  us? — The  reader  must  observe,  that  the  texts, 
here  quoted,  are  not  brought  as  direct  proofs  of  our 
Lord's  Deity,  (though  many  of  them  do  prove  it,) 
but  to  show  that  a  right  faith  in  this  respect  is  essen- 
tial to  salvation  by  Christ:  and  they  doubtless  so  far 
establish  this  point,  that  those,  who  treat  such  ques- 
tions as  immaterial,  will  find  it  most  convenient  en- 
tirely to  overlook  them,  or  to  deny  them  to  be  the  un- 
erring dictates  of  the  Spirit  of  truth. 

II.  The  peculiar  nature  of  our  Lord's  mediation 
warrants  the  same  conclusion.  The  office  of  mediator, 
between  two  parties  who  are  at  variance,  seems  to 
imply,  that  the  person  performing  it  stands  in  some 
relation  to  each  party;  is  likely  to  take  care  of  the  in- 
terests of  both  in  an  equitable  manner;  and  possesses 
influence,  either  from  excellency  of  character,  dignity 
of  rank,  or  services  performed,  to  give  weight  to  his 
interposition.  Now,  Jesus  is  Mediator  between  the 
great  Creator  and  holy  Governor  of  the  universe,  and 
his  unholy  rebellious  creatures;  and  it  is  supposed, 
that  there  are  those  things,  in  his  person,  character, 
or  services,  for  the  sake  of  which  the  Father  is  pleased 
to  pardon  and  bless  all  them  in  behalf  of  whom  he 
mediates.  But,  not  to  anticipate  the  subject  of  a  fu- 
ture Essay,  it  suffices  to  observe  at  present,  that  if  the 
Father  saw  it  necessary  for  the  display  of  his  glory  in 
the  salvation  of  sinners,  that  the  Mediator  should  be 
Emmanuel,  his  coequal  Son  in  human  nature,  God 
manifest  in  the  flesh;  and  that  it  was  wholly  improper 
for  any  other  person  to  sustain  this  office,  or  approach 


144 


THE  DEITY  OF  CHRIST 


him  in  this  character,  except  "  his  beloved  Son  in 
"  whom  lie  is  well  pleased;"  and  if  sinners  pertina- 
ciously reject  his  authenticated  testimony  to  this  divine 
Mediator,  and  will  regard  him  as  a  mere  man:  they 
must  exclude  themselves  from  the  benefit  of  this  gra- 
cious constitution,  and  exceedingly  affront  both  the 
Father  and  the  Son.  Can  it  indeed  at  all  be  supposed, 
that  such  men  are  taught  by  that  Spirit,  whose  office 
it  is  to  glorify  Christ,  when  they  thus  studiously  de- 
grade him'?  yet  "  if  any  man  have  not  the  Spirit  of 
"  Christ,  he  is  none  of  his."  It  will  be  shown  in  due 
time,  that  the  mediation  of  Christ  is  the  grand  display 
of  the  divine  glory,  of  the  honour  of  the  law,  and  of  the 
evil  of  sin:  and,  in  this  view  of  it,  the  personal  dig- 
nity of  Christ,  like  the  centre-stone  of  an  arch,  sus- 
tains the  whole:  take  that  away,  and  the  whole  must 
fall,  either  at  once  or  by  degrees.  This  reasoning  is" 
supported  by  well  known  and  multiplied  examples. 
They  who  deny  the  deity  of  Christ,  next  proceed  to 
explain  away  the  doctrine  of  the  atonement.  That  of 
his  intercession  and  priestly  character  is  soon  propor- 
tionably  disregarded;  the  evil  and  desert  of  sin  then 
seem  to  vanish  from  their  view;  and  they  have  little 
fear  of  future  punishment,  but  object  to  the  plain  lan- 
guage of  Scripture  on  that  subject.  This  makes  way 
for  doubts  about  the  authenticity,  or  divine  inspiration 
of  the  sacred  oracles,  and  often  terminates  in  rejecting 
them:  and  when  such  men  are  still  pressed  with  dif- 
ficulties from  undeniable  facts,  they  venture  to  deny 
the  providence,  and  then  the  very  being,  of  God.  It 
is  manifest,  that  this  has  been  the  unhappy  progress 
of  many:  for  when  the  Deity  of  Christ  is  denied,  his 


ESSENTIAL  TO  CHRISTIANITY. 


145 


mediation  cannot  consistently  be  maintained;  and  when 
that  is  rejected,  the  Book,  in  which  it  is  the  principal 
subject,  must  soon  sink  into  insignificancy  at  least, 
and  be  treated  with  neglect. 

III.  The  peculiar  nature  of  the  faith,  love,  and  obe- 
dience, which  the  word  cf  God  expressly  requires  us  i 
to  exercise  towards  the  Lord  Jesus,  confirms  the  point 
in  question.  The  prophet  says,*  "Cursed  be  the  man 
"  that  trusteth  in  man,  and  maketh  flesh  his  arm,  and 
"  whose  heart  departeth  from  the  Lord;"  and  the 
Psalmistf  cautions  us  in  these  words,  "Put  not  your 
"  trust  in  princes,  nor  in  the  son  of  man,  in  whom 
"  there  is  no  help:"  yet  nothing  can  be  plainer,  than 
that  we  are  required  to  put  our  trust  in  Christ;  and  if 
he  were  only  the  Son  of  man,  and  had  only  an  arm  of 
flesh,  I  cannot  see  how  we  could  trust  in  him,  without 
"  departing  from  the  Lord." — The  form  cf  baptism, 
"  into  the  name  of  the  Father,  and  of  the  Son,  and 
"  of  the  Holy  Ghost,"  implies  a  professed  depend- 
ence for  salvation  on  the  Son  and  on  the  Holy  Ghost, 
and  a  devoted  faithful  attachment  to  them,  as  well  as 
to  the  Father. — The  expression,  "believe  in  the  Son 
"  of  God,"  signifies  not  only  an  assent  to  his  truths, 
but  a  reliance  on  him  for  all  the  blessings  which  he  is 
exalted  to  bestow. — The  apostle  speaks  of  Christians, 
as  those,  "  who  trusted  in  Christ:"  faith,  or  its  inse- 
parable effect,  is  commonly  described  by  "  coming  to 
"  Christ,''^  "  receiving  him,"  or  "  abiding  in  him;" 


*  Jer.  xvii.  5,  6.  t  Ps.  cxlvi.  3.  \  Eph.  i.  12. 
Vol.  V.  U 


146  THE  DEITY  Of  CHRIST 

and  such  expressions  must  imply  application  to  him 
and  habitual  dependence  on  him,  even  now  he  is  in- 
visible to  us,  and  not  present  in  respect  of  his  human 
nature. 

We  are  commanded  to  "  walk  in  him,''  which  must 
include  a  constant  reliance  on  his  power,  truth,  and 
love,  as  well  as  a  regard  to  his  authority.*  "  He  suf- 
• '  fered  being  tempted,  that  he  might  be  able  to  sue 
"  cour  us  when  tempted:"!  does  not  this  teach  us  to 
apply  to  him  and  rely  on  him  in  our  temptations?  "  I 
"  will,"  says  he  to  his  disciples,  "  give  you  a  moudi 
"  and  wisdom,  which  all  your  adversaries  shall  not  be 
"  able  to  gainsay,  or  resist:  "|  ought  they  not,  there- 
fore, to  rely  on  him  to  fulfil  that  promise?  Can  he  be 
our  Life,  unless  we  depend  on  him  for  the  life  of  our 
souls?§  Does  he  forgive  sins,  and  ought  not  the  sin- 
ner to  rely  on  him  for  pardon?  Does  he  send  the  Holy 
Spirit,  to  teach,  comfort,  and  sanctify  his  people;  and 
ought  we  not  to  depend  on  him  for  that  blessing?  Has 
he  "  all  power  in  heaven  and  earth:"  and  shall  we  do 
wrong  to  trust  that  power  in  all  circumstances?  Has 
he  engaged  to  be  with  his  assembled  disciples;  and 
should  they  not  expect  and  depend  on  his  gracious 
presence? ||  In  short  the  believer  can  do  nothing  of 
himself,  and  "  can  do  all  things  through  Christ  who 
"  strengtheneth  him:"  "  he  has  communion  with  the 
"  Father  and  with  his  Son  Jesus  Christ:  "If  and  how 


*  Col.  ii.  6,  7.         f  Heb.  ii.  17,  18.         $  Luke  xxi.  15. 
§  Col.  iii.  1 — 4.  13.  ||  Matt,  xviii.  20.  xxvifi.  20.  John 

xiv.  20 — 24.  *  *  1  John  i.  3. 


ESSENTIAL  TO  CHRISTIANITY. 


147 


can  these  things  be,  ilnless  he  habitually  relies  on  him 
and  applies  to  him  in  all  these  respects?  They,  who 
do  not  trust  in  Christ,  can  receive  no  communications 
from  him,  nor  maintain  any  intercourse  with  him; 
and  it  is  no  wonder,  that  they  deride  those  as  enthu- 
siasts, who  experience  what  they  despise. — But  if 
such  a  dependence  on  Christ  be  essential  to  faith,  the 
doctrine  of  his  Deity  must  be  essential  also:  for  can 
we  reasonably  rely  on  a  mere  creature,  to  forgive  our 
sins,  to  sanctify  our  souls,  to  raise  our  bodies  from  the 
grave,  and  to  give  us  eternal  life?  or  can  any  one  deny 
such  a  reliance  to  be  idolatrous?  To  form  these  ex- 
pectations from  Christ,  we  must  believe,  that  he  is 
"  God  over  all,  blessed  for  ever  more:"  "  the  same 
"  yesterday,  to-day,  and  for  ever."* 

In  like  manner  the  love,  which  Christ  demands  of 
us,  cannot  belong  to  any  mere  creature.  We  are  re- 
quired to  love  him  more  than  our  nearest  relatives,  or 
even  than  our  own  lives;  nay,  to  hate  all  these,  or  (to 
act  as  if  we  hated  them,)  when  they  come  in  competi- 
tion with  our  love  to  him;  otherwise  we  are  not  wor- 
thy of  him,  and  cannot  be  his  disciples.-}-  Now  what 
is  this  but  to  love  him  entirely,  and  as  we  ought  to 
love  the  Father?  Yet  we  are  never  cautioned  not  to 
let  our  love  of  Christ  interfere  with  "  that  love  of  God 
"  with  all  our  hearts,"  which  the  law  requires:  it  is 
not  once  intimated,  that  there  is  any  incongruity,  dis- 
parity, or  even  distinction,  between  our  love  of  the 


*  Rom.  ix.  5.  Heb.  xiii.  8.  Rev.  i.  4.  xi.  17. 
t  Matt.  x.  37.   Luke  xiv.  26. 


148 


THE  DEITY  OF  CHRIST 


1'Viher,  and  of  the  Son:  nay,  the  more  we  love  Christ, 
the  greater  our  love  of  the  Father  is  supposed  to  be, 
and  the  more  shall  we  be  loved  of  him.*  The  deci- 
sions of  the  great  day  of  account  are  represented  as 
awarded  by  this  rule:  they  who  have  loved  Christ, 
and  shown  their  love  to  him  by  kindness  to  his  disci- 
ples for  his  sake,  will  be  considered  as  true  believers 
and  righteous  persons;  they,  who  shall  be  proved  not 
to  have  loved  him,  by  their  neglect  of  his  poor  disci- 
ples, will  be  considered  as  unbelievers  and  impenitent 
sinners,  and  condemned  to  have  their  portion  with  the 
wicked. f  But  can  we  suppose,  that  no  mention  would 
on  this  occasion  be  made  of  the  love  of  God,  if  the 
love  of  Christ  had  been  entirely  distinct  from  it:  or  if 
it  wrere  not  certain,  that  the  more  we  love  the  Son, 
the  more  we  love  the  Father  that  sent  him? 

The  apostle  Paul,  likewise  solemnly  blesses  "  all, 
wt  that  love  the  Lord  Jesus  Christ  in  sincerity;"  he 
denounces  an  awful  curse  on  every  man  who  "  does 
"  not  love  the  Lord  Jesus  Christ;"!  and  he  represents 
the  love  of  Christ,  as  the  constraining  principle  of  all 
his  own  devoted  labours  and  services.  J  Another 
apostle  speaks  of  the  love  of  an  unseen  Saviour,  as  the 
universal  experience  of  all  Christians;  ||  and  when  that 
apostle  denied  his  Lord,  he  was  thrice  interrogated 
whether  he  loved  him,  before  he  was  fully  re-instated 
in  his  pastoral  office.^  No  such  special  and  pre-emi- 
nent love  towards  any  one  of  the  mere  servants  of 


*  John  viii.  42.  xiv.  2  J — 24.  xv.  23.  t  Matt.  xxv.  31—46, 
4  1  Cor.  xvi.  22.   Eph.  vi.  24.  §  2  Cor.  v.  14.  15. 

|)  1  Pet.  i.  8.  If  John  xxi.  15—17. 


ESSENTIAL  TO  CHRISTIANITY. 


149 


God  is  required  of  us:  nay,  the  apostle  was  afraid  lest 
he,  or  his  brethren,  should  be  put  in  Christ's  place, 
when  he  enquired,  "  was  Paul  crucified  for  you?  or 
"  were  you  baptized  in  the  name  of  Paul?"*  But  our 
Lord  never  intimated,  that  there  was  any  danger,  lest 
his  disciples  should  love  him,  in  a  degree  that  would 
be  derogatory  to  the  rights  of  God  the  Father. — The 
Lord  is  a  jealous  God,  and  cannot  endure  a  rival  in 
our  affections,  but  demands  our  whole  heart.  How 
then  can  "  Christ  dwell  in  our  hearts,"  as  Lord  of  our 
affections,  if  he  and  the  Father  be  not  One?  Seeing 
therefore  we  ought  to  love  Christ,  even  as  we  love  the 
Father;  it  must  be  necessary  that  we  believe  him  to  be 
the  adequate  object  of  that  love:  both  for  what  he  is  in 
himself,  and  what  he  hath  done  for  us:  and  thus  the 
doctrine  of  his  Deity,  if  true,  must  be  essential;  and, 
if  so,  how  can  we  keep  clear  of  the  apostle's  anathema, 
unless  we  believe  it? 

We  are  constantly  reminded  in  the  sacred  Scrip, 
turesthatwe  are  "not  our  own,  but  the  Lord's:''  we 
are  his  property,  because  he  made  us:  and,  when  by 
sin  we  had  alienated  ourselves,  we  became  his  again, 
as  "  bought  with  a  price,  to  glorify  him,  in  body  and 
"  spirit,  which  are  his."  f  Yet  the  apostles  always 
speak  of  believers,  as  belonging  to  Christ;  they  are  his 
servants,  his  purchased  flock,  his  espoused  bride, 
(though  the  Lord  of  Hosts  is  called  the  Husband  of 
the  church, )J  yea,  the  members  of  his  body.  Paul 
says,  in  one  place,  "  I  through  the  law  am  dead  to  the 


*  1  Cor.  i.  13 


t  1  Cor.  vi.  19,  20.  x.  31.  \\%.%i,'5. 


150 


THE  DEITY  OF  CHRIST 


"law,  that  1  might  live  unto  Got/;"  in  another,  "  that 
' '  we  should  live  no  longer  to  ourselves,  but  to  him  who 
"  died for  us  and  rose  again;"  and  that  "  Christ  diedand 
"  rose  again,  that  he  might  be  the  Lord  both  of  the  living 
"  and  of  the  dead."*  And  he  observes,  that  the  Lord 
Jesus  "gave  himself  for  us,  that  he  might  redeem  us 
*•  from  all  iniquity,  and  purify  unto  himself  a  peculiar 
"  people,  zealous  of  good  works. "f  Could  such  lan- 
guage as  this  be  properly  used  concerning  services 
rendered  to  a  mere  man?  Surely  it  would  be  an  ido- 
latrous alienation  of  ourselves  from  the  service  of  our 
Maker,  to  devote  ourselves  to  that  of  a  fellow  crea- 
ture! But  if  Christ  be  truly  God,  One  with  the  Fa- 
ther: then  our  dedication  of  ourselves  to  his  service  is 
the  same  as  our  devoted  obedience  to  the  Father  that 
sent  him;  and  is  no  other  than  the  prescribed  manner, 
in  which  as  redeemed  sinners  we  are  required  to  ren- 
der it. 

In  short,  it  must  be  evident  to  all,  who  revere  the 
language  of  Scripture,  and  diligently  investigate  the 
subject,  that  we  honour,  obey  and  worship  the  Father; 
when  we  honour,  obey,  and  worship  the  Son;  and 
that  all  the  glory  rendered  to  the  Son  redounds  to  the 
glory  of  the  Father,  "  who  is  glorified  in  the  Son. "J 
But  indeed  who  can  believe,  that  it  should  be  the 
office  of  the  Holy  Spirit  to  "  glorify  Christ;"  if  it  be 
of  little  or  no  consequence  what  men  think  of  his  per- 
son, or  if  proper  views  of  it  are  not  essential  to  Chris- 
tianity? or  that  the  apostle  would  in  that  case  have 


*Gal.ii.  19.  2  Cor.  v.  15.  Rom.  xiv.  8,  9.  t  Tit.  ii.  14. 
t  John  xui.  31.  32.  xvii.  1,  10.  Phil.  i.  20.  ii.  11. 


ESSENTIAL  TO  CHRISTIANITY. 


151 


spoken  of  his  "  name  being  glorified  in  and  by  his 
11  saints,  both  now  and  at  the  day  of  judgment?"* 

Finally,  we  are  every  where  in  Scripture  required 
to  glory  and  rejoice  in  the  Lord;  and  not  to  glory  and 
rejoice  in  ourselves,  in  worldly  advantages,  or  in  men. 
— Yet  Paul  characterizes  Christians,  as  "  rejoicing" 
or  glorying  "in  Christ."f  He  says,  "I  protest  by 
"  your  rejoicing,  which  I  have  in  Christ  Jesus:  "J 
he  speaks  to  the  Phiiippians§  of  "  their  rejoicing  being 
t(  more  abundant  in  Christ  Jesus:"  and  he  evidently 
applies  the  language  of  the  prophets,  as  requiring  men 
to  "  glory  in  Jehovah,"  to  Jesus  Christ,  even  while 
he  cautioned  his  people  not  to  glory  in  men.  ||  In  like 
manner  Peter,  speaking  of  the  appearing  of  Jesus 
Christ,  says  to  his  brethren,  "  Whom  having  not  seen 
"  ye  love;  in  whom  though  now  ye  see  him  not,  yet 
"  believing,  ye  rejoice  with  joy  unspeakable  and  full 
c<  of  glory.  "If  And  could  this  joy  be  any  other,  either 
in  its  nature  or  object,  than  that  mentioned  by  the 
apostle  Paul:  "  We  rejoice  in  the  hope  of  the  glory 
"  of  God:"  "  and  not  only  so,  but  we  also  joy  in 
"  God?''**  On  the  supposition  that  Jesus  is  a  mere 
creature,  Jehovah  would  give  his  glory  to  another  if 
he  inspired  his  servants  to  use  such  language:  so  that 
the  confidence,  love,  gratitude,  devotcdness  of  heart, 
and  honour,  which  the  Scriptures  require  us  to  ren- 
der to  Christ,  must  be  impracticable,  unless  we  have 
a  proper  judgment  of  his  dignity  and  excellency;  and 


*  2  Thcss.  i.  10—12.  f  Phil.  i".  3.  \  1  Cor.  xv.  31. 
§  Phil.  i.  26. 

||  Is.  xlv.  24,  25.  Jer.  ix.  23,  24.  1  Cor.  i.  30,  31.  iii.  21. 
1  1  Pet.  i.  8.  •*  Rom.  v.  2,  11. 


152 


THE  DEITY  OF  CHRIST 


we  must  either  rob  him  of  the  glory  due  to  his  name, 
or  give  Jehovah's  glory  to  another,  if  we  mistake  in 
this  fundamental  matter. 

IV.  The  nature  of  heavenly  felicity  confirms  this 
reasoning.  The  language  of  the  apostle  is  emphatical, 
"  To  depart  hence,  and  to  be  with  Christ,  which  is 
V  far  better;"  for  this  implies  that  the  presence  of 
Christ,  the  discoveries  of  his  glory,  and  the  enjoyment 
of  his  love,  constitute  the  happiness  for  which  he 
longed:*  and  in  what  does  this  differ  from  the  beati- 
lick  vision? — But  in  the  last  chapters  of  the  Revela- 
tion of  St.  John,  which  describe  the  heavenly  state, 
this  is  still  more  plainly  declared.  He,  whose  name  is 
"  Alpha  and  Omega,"  says,  "  I  will  give  him  that  is 
"  athirst  of  the  water  of  life  freely.  He  that  over- 
u  cometh  shall  inherit  all  things:  and  I  will  be  his 
"  God,  and  he  shall  be  my  son."f  If  any  person 
should  explain  this  passage  of  the  Father,  it  would 
only  prove,  that  "  the  Father  and  Son  are  One;"  for 
the  Son  is  doubtless  called  Alpha  and  Omega.  J  Again, 
the  apostle  "  saw  no  temple"  in  the  new  Jerusalem; 
"  for  the  Lord  God  Almighty,  and  the  Lamb  arc  the 
"  Temple  of  it:  and  the  city  had  no  need  of  the  sun, 
"  neither  of  the  moon;  for  the  glory  of  God  did  light- 
H  en  it,  and  the  Lamb  was  the  light  thereof." \  He 
next  saw  a  "  pure  river  of  water  of  life, — proceeding 
"  out  of  the  throne  of  God,  and  of  the  Lamb:^ — 
' '  and  there  shall  be  no  more  curse,  but  the  throne  of 


*  Phil.  i.  23.  John  xvii.  24. 
t  Rev.  i.  10—20. 


t  Rev.  xxi.  6,  7. 
§  Rev.  xxi.  22,  23. 


ESSENTIAL  TO  CHRISTIANITY. 


153 


"  God,  and  of  the  Lamb  shall  be  in  it,  and  his  ser» 
"  vants  shall  serve  him;  and  they  shall  see  his  face, 
"  and  his  name  shall  be  in  their  foreheads."*  Can 
any  thing  be  plainer,  than  that  the  writer  of  this  book 
believed  the  Son  to  be  One  with  and  equal  to  the  Fa- 
ther; the  Fountain  of  light,  life,  purity,  and  felicity;  in 
whose  "  presence  is  fulness  of  joy,  and  pleasures  at 
"  his  right  hand  for  evermore?" 

The  worship  of  heaven  likewise  is  represented,  as  a 
constant  ascription  of  praise  and  honour  to  Christ  to- 
gether with  the  Father:  f  so  that  we  cannot  sing  on 
earth  the  very  words  of  the  heavenly  choir,  with  ap- 
parent fervour  and  unreserved  approbation,  without 
danger  of  being  deemed  enthusiasts;  as  it  is  manifest 
from  the  care  taken  by  many  persons  to  expunge  every* 
expression  of  this  kind  from  their  books  of  psalms 
and  hymns  for  publick  worship,  as  well  as  from  their 
other  services.  Will  there  then  be  discordant  com- 
panies of  worshippers  in  heaven?  Or,  if  all  must  be 
harmonious,  are  we  never  to  learn  the  song  of  the  re- 
deemed, till  we  come  to  heaven?  Or  how  can  we  learn 
this  song,  if  we  never  come  to  a  settled  determination 
in  our  minds,  whether  the  Lamb  that  was  slain  be 
worthy  of  all  worship  and  honour,  or  not?  or  if  it  be 
indifferent,  whether  we  adore  him  and  expect  felicity 
from  him,  as  God;  or  only  respect  his  memory,  as 
a  good  man? 

V.  Lastly,  the  language  of  authority,  which  we 


*  Rev.  xxii.  1 — 5. 

Vol.  V. 


t  Rev.  vii.  9,  10. 

X 


354 


THE  DEITY  OF  CHRIST 


are  assured  our  future  Juige  will  use  at  the  last  day, 
should  not  pass  unnoticed  in  this  argument.  As  the 
happiness  of  heaven  is  represented  under  the  idea,  of 
"  entering  into  his  joy,"  and  "  beholding  his  glory:"* 
so  the  misery  of  the  wicked  is  spoken  of,  as  a  banish- 
ment from  his  presence,  and  the  endurance  of  his 
wrath.  He  will  not  say  "  Depart  from  God,"  but 
*{  Depart  from  me:"f  and  in  a  figurative  description 
of  the  great  consternation  of  his  enemies,  in  which  is 
an  evident  reference  to  the  day  of  judgment,  they  are 
introduced  as  calling  on  the  rocks  and  mountains  "  to 
"  hide  them  from  the  wrath  of  the  Lamb;  for  the  day 
*'  of  his  great  wrath  is  come,  and  who  is  able  to  abide 
"  it?"{  If  then,  '  we  believe  that  he  shall  come  to  be 
'  our  Judge,'  it  must  be  of  the  greatest  importance, 
that  we  know  who  he  is  by  whom  our  eternal  state  is 
to  be  decided.  For  surely  it  will  be  very  dreadful  for 
those  to  meet  him  arrayed  in  glorious  majesty,  who, 
during  their  whole  lives,  refused  him  the  honour  he 
demanded,  treated  his  declarations  of  his  personal  dig- 
nity as  false  or  unmeaning,  and  continually  uttered 
hard  speeches  against  him!§  The  season  of  his  com- 
ing will  be  emphatically  "the  day  of  God;"|[  and  it 
behoves  every  one  of  us  to  "  prepare  to  meet  our 
"  God,"  that  we  "  may  be  found  of  him  in  peace, 
6'  without  spot  and  blameless." 

But  to  all  these  scriptural  demonstrations  of  the 
truth  and  importance  of  this  essential  doctrine,  some 


*  Matt.  xxv.  21.  John  xvii.  24. 

t  Matt.  xxv.  41.2  Thcss.  i.  9,  10.       %  Rev.  vi.  16,  17. 
§  Jude  14,  15.  Rev.  i.  7.  ||  2  Pet.  Hi.  12—14. 


ESSENTIAL   TO  CHRISTIANITY.  155 

*  .  *•  ■ 

objections  are  opposed,  which  are  considered  as  in- 
surmountable. A  few  of  these  shall  here  be  very  brief- 
ly noticed. — It  is  objected,  that  the  Deity  of  Christ 
is  inconsistent  with  the  unity  of  God;  or  that  it  is  ir- 
rational, unintelligible,  and  contradictory.  But  doubts 
less  something  more  than  confident  assertion  is  requi- 
site to  prove  the  doctrine  of  the  Trinity  to  be  incon- 
sistent with  the  divine  Unity.  The  apostle  speaks  of 
the  body,  soul,  and  spirit,  as  constituting  the  same  in- 
dividual man;  (though  some  perhaps  may  object  to 
his  language. )  If  then  a  man  may  be  three  in  one  re- 
spect, and  one  in  another;  do  we  know  so  much  of  God, 
as  to  assert  it  is  impossible  that  somewhat  similar,  but 
far  superior,  and  more  entire  both  in  the  distinction 
and  in  the  unity,  should  take  place  in  his  incompre- 
hensible nature?  And  ought  not  men  to  speak  more 
reverently  and  cautiously  on  a  subject,  about  which 
we  know  nothing  more  than  what  God  himself  has 
taught  us;  especially  as  a  great  deal  is  spoken  of  in 
Scripture,  which  so  strongly  appears  to  have  this 
meaning,  that  the  bulk  of  Christians  in  every  age  have 
thus  understood  it?  We  do  not  say,  that  the  Deity  is 
Three  and  One,  in  the  same  sense;  nor  do  we  pretend 
to  explain  or  comprehend  how  God  subsists  in  three 
Persons,  the  Father,  the  Son,  and  the  Holy  Spirit: 
but  we  should  humbly  believe  his  testimony  concern- 
ing himself,  and  adore  his  incomprehensible  majesty. 

One  would  scarcely  have  expected,  that  this  doc- 
trine should  have  been  objected  to  because  it  is  mys- 
terious; when  the  apostle  expressly  calls  it  the  great 
mystery  of  godliness!  But  indeed,  till  we  can 
comprehend  ourselves,  it  is  absurd  to  object  to  mys. 


156 


THE   DEITY   OF  CHRIST 


teries  in  those  things  which  relate  to  the  infinite  God. 
The  power  of  mind  over  matter  is  mysterious  in  the 
highest  degree;  yet  we  must  deny  our  own  existence, 
as  well  as  that  of  God,  if  we  do  not  admit  it;  for  our 
will  moves  our  tongues  and  limbs  continually,  yet  we 
know  not  how.  Mysteries,  which  philosophy  can  never 
explain,  are  found  in  the  production  of  every  plant 
and  animal.  The  style  of  God  in  all  his  works  is  mys- 
tery; and  shall  we  suppose  that  his  own  nature  is  not 
above  all  mysterious?  Experiment  is  indeed  the  pro- 
per standard  of  our  discoveries  of  the  powers  of  na- 
ture: but  in  our  enquiries  concerning  the  Creator  and 
his  incomprehensible  essence,  we  must  be  satisfied 
with  his  testimony.  Beyond  this  we  cannot  go;  here 
we  can  make  no  experiment:  nay,  the  subject  bafSes 
all  our  investigation.  For  "  can  we  by  searching  find 
"  out  God?  can  we  find  out  the  Almighty  to  perfec- 
"  tion?" — If  men  object  the  inferiority  of  Christ  to 
the  Father,  as  Man  and  Mediator;  or  his  "  growth  in 
"  wisdom  and  stature;"  we  answer  that  those  passa- 
ges, which  ascribe  omniscience  and  other  divine  per- 
fections to  him,  demonstrate  that  he  had  another  na- 
ture, in  union  with  that  true  humanity  of  which  such 
things  are  spoken.  And  "  his  delivering  up  the  king- 
4<  dom  to  God,  even  the  Father;"*  which  has  some- 
times been  objected  to  the  doctrine  of  his  Deity,  onlv 
establishes  the  distinction  between  the  absolute  and 
everlasting  kingdom  of  God,  as  Creator;  and  the 
mediatorial  kingdom  of  Christ,  as  the  Divine  Saviour 
of  sinners.  The  absolute  kingdom  existed  before  sin 


*  1  Cor.  xv.  24—28. 


ESSENTIAL    TO   CHRISTIANITY.  157 

entered,  and  will  exist  for  ever,  after  the  mediatorial 
kingdom  shall  have  answered  its  grand  design,  and  shall 
have  come  to  an  end:  but  the  Son  will  be  one  with  the 
Father  to  eternity,  as  he  was  in  the  beginning,  before 
time  was,  or  creation  had  taken  place. 

If  any  person  should  be  convinced,  by  these  plain 
arguments,  of  the  truth  and  importance  of  this  doc- 
trine, I  would  conclude  with  warning  him  not  to  rest 
in  the  notion  of  it:  but  to  apply  it  practically,  by  rely- 
ing on  Emmanuel  for  all  things  belonging  to  salvation, 
and  by  rendering  him  that  love,  and  honour,  and  wor- 
ship, and  obedience,  which  are  due  to  his  Name. 
The  truth  held  in  unrighteousness  can  only  increase 
a  man's  condemnation;  but  they  who  deem  it  the  life 
of  their  souls  should  endeavour  to  adorn  it,  and  pro- 
mote the  knowledge  of  it  by  all  suitable  means;  re- 
membering that  "  the  servant  of  the  Lord  must  not 
"  strive,  but  be  gentle  to  all  men,  apt  to  teach,  patient, 
"  in  meekness  instructing  those  that  oppose  them- 
"  selves;  if  God  peradventure  will  give  them  repen- 
"  tance  to  the  acknowledging  of  the  truth;  and  that 
"  they  may  recover  themselves  out  of  the  snare  of 
!C  the  Devil,  who  are  taken  captive  by  him  at  his 
"  will."* 


*  2  Tim.  ii.  24— 26. 


ESSAY  VIII 


On  the  nature  and  design  of  the  Mediatorial  Office, 
sustained  by  the  Lord  Jesus  Christ. 

THE  mediation  of  Christ,  between  a  holy  God  and 
sinful  men,  has  an  immediate  connexion  with  every 
part  of  that  religion  which  bears  his  name:  and  all, 
who  call  themselves  Christians,  should,  with  the  great- 
est care  and  diligence,  seek  an  accurate  and  adequate 
knowledge  of  this  interesting  subject,  as  far  as  they 
can  deduce  it  from  the  sacred  Scriptures.  It  is  there- 
fore intended  in  this  Essay  to  make  some  observations 
on  mediation  in  general; — to  explain  the  nature  and 
ends  of  our  Lord's  mediation  in  particular; — to  show 
in  what  respects  he,  and  none  else,  was  qualified  to 
sustain  such  an  office; — and  to  prove  from  Scripture, 
that  he  is  a  Mediator,  according  to  the  import  of  that 
term  as  here  explained. 

The  interposition  of  a  mediator  in  the  affairs  of 
men  implies,  that  some  difference,  or  ground  of  differ- 
ence, subsists  between  the  two  parties:  it  supposes, 
that,  at  least,  one  of  them  has  cause  of  complaint  or 
resentment  against  the  other;  and  that  consequences, 
injurious  to  one  or  both  of  them,  or  to  those  connected 
with  them,  may  be  apprehended,  if  the  controversy 


MEDIATORIAL  OFFICE  OF  CHRIST.  159 

be  not  amicably  terminated.  To  prevent  these  ef- 
fects, some  person,  either  of  his  own  accord,  or  at  the 
request,  and  by  the  appointment,  of  one  or  both  of 
the  contending  parties,  interposes;  and  endeavours, 
by  his  authority,  influence,  or  good  offices,  to  ef- 
fect a  pacification,  on  such  terms  as  are  supposed 
to  be  equitable,  or  at  least  not  materially  injurious  to 
either  side:  for  if  a  mediator  should  take  great  care  of 
the  rights  and  interests  of  one  party,  and  evidently  ne- 
glect those  of  the  other;  he  would  be  justly  condemn- 
ed, as  acting  inconsistently  with  the  design  and  nature 
of  his  office.  He  should,  therefore,  behave  as  the 
friend  of  both  parties;  accommodating  the  differences 
according  to  the  justice  of  their  claims,  and  in  a  man- 
ner as  satisfactory  to  each  of  them  as  can  consist  with 
equity  and  impartiality. 

In  some  cases  a  superior  in  station  or  power  may 
assume  the  office  of  mediator,  and  by  authority  induce 
the  contending  parties  to  accept  of  the  terms  propos- 
ed to  each  of  them.  In  others,  the  end  may  be  accom- 
plished by  argument,  remonstrance,  or  persuasion: 
and  this  is  nothing  more  than  convincing  both  par- 
ties, that  they  ought  to  make,  or  accept  of,  such  con- 
cessions, for  the  sake  of  peace  and  their  mutual  good, 
as  are  equitable  and  reasonable;  and  then  inducing 
them  to  act  according  to  the  dictates  of  their  under- 
standing and  conscience.  But  sometimes,  especially 
when  one  party  is  much  inferior  to  the  other,  or  has 
been  highly  criminal  or  injurious,  the  office  of  a  me- 
diator chiefly  consists  in  prevailing  with  the  offended 
superior  to  accept  of  such  concessions  and  satisfaction 
as  the  other  can  make;  and  not  to  proceed  against 


160 


OS  THE  MEDIATORIAL 


him  with  rigour,  though  he  deserves  it:  and  if  this 
can  be  effected,  it  only  remains  for  him  to  prevail  with 
the  inferior,  or  criminal  party,  to  make  the  required 
concessions.  A  mediator,  however,  on  some  occasions, 
out  of  great  love  and  pity  to  the  offender,  may  offer  to 
make  compensation  at  his  owTn  expenceforthe  injuries 
clone;  in  order  that  the  other  party  may,  without  loss 
or  dishonour,  lay  aside  his  purposes  of  inflicting  de- 
served punishment. 

Various  qualifications  are  necessary  for  a  person, 
who  sustains  the  office  of  a  mediator  between  two 
parties  at  variance,  in  any  of  the  cases  which  have 
been  stated;  but  our  attention  must  principally  be  fix- 
ed upon  the  last;  as  it  doubtless  most  accords  with 
the  interesting  subject,  which  it  is  intended  to  illus- 
trate. Should  any  one  interpose  between  a  sovereign 
prince  and  his  rebellious  subjects,  in  order  to  prevail 
with  him  to  show  them  mercy;  it  is  obvious,  that  he 
should  himself  be  free  from  all  suspicion  of  in  the 
least  favouring  their  rebellion;  otherwise  his  interpo- 
sition would  render  him  the  more  suspected.  He 
ought  likewise  to  be  a  person  of  that  rank  and  char- 
acter, or  to  have  performed  those  important  services, 
which  entitle  him  to  the  confidence  of  his  sovereign, 
and  tend  to  render  it  honourable  for  him,  at  his  in- 
stance, to  pardon  those  that  deserve  punishment.  Eve- 
ry one  must  perceive  the  absurdity  of  a  criminal  un- 
dertaking to  mediate  in  behalf  of  his  associates  in 
guilt;  nor  could  an  obscure  person,  of  suspected  or 
exceptionable  character,  and  on  no  account  entitled  to 
the  affection  or  confidence  of  the  prince,  attempt  such 
an  interposition,  without  manifest  impropriety.  If  a 


OFFICE  OF  CHRIST. 


161 


company  of  men,  in  these  circumstances,  were  desi- 
rous of  conciliating  the  favour  of  their  offended  Lord; 
they  would  naturally  turn  their  thoughts  to  one  of  his 
chief  nobles,  to  some  person  that  had  rendered  signal 
services  with  great  renown,  or  to  his  principal  favour- 
ite;* or  even  to  his  beloved  son,  if  they  had  any  pros- 
pect or  hope  of  obtaining  his  good  offices.  And  if 
such  a  mediator  could  be  engaged  in  their  behalf,  with 
so  firm  and  cordial  an  attachment  to  their  cause,  as  to 
say  with  Paul,  when  he  mediated  with  Philemon  for 
Onesimus,  "  If  they  have  wronged  thee,  or  owe  thee 
"  aught,  put  that  on  mine  account,  I  will  repay  it;"f 
and  if  he  really  were  competent  to  make  good  such  an 
engagement,  his  interposition  would  have  its  utmost 
advantage  for  success. 

But  no  mediator  can  be  fully  authorized  for  his  of- 
fice, unless,  by  one  means  or  other,  both  parties  allow 
of  his  interference:  at  least  his  mediation  cannot  have 
its  due  effect,  till  they  both  accede  to  his  terms,  or 
plan  of  accommodating  their  differences.  For  if  one 
party  authorize  him  to  propose  certain  terms  to  the 
other,  as  the  utmost  that  he  will  yield;  the  whole  must 
yet  be  frustrated,  and  the  dissention  perpetuated, 
should  these  terms  be  pertinaciously  rejected;  except 
when  the  mediator  acts  also  as  an  umpire,  and  com- 
pels the  parties  to  accept  of  his  prescribed  conditions. 
— There  is  likewise  an  evident  propriety  in  a  media- 
tor's standing  in  such  a  relation  to  each  of  the  parties, 
as  to  lay  a  foundation  for  his  being  considered  as  an 
equal  friend  to  both  of  them,  in  all  respects,  in  which 


*  Acts  xii.  20.       t  Philem.  18,  19. 

Vol.  V.  Y 


162 


ON   THE  MEDIATORIAL 


their  rank,  or  the  justice  of  the  cause,  will  admit  ol 
it:  so  that  there  may  be  no  reason  to  suspect,  that  a  per- 
son, thus  situated,  will  sacrifice  the  interests  or  rights 
of  one  part\-,  from  a  partial  regard  to  the  other. 

These  observations  concerning  the  office  of  a  me- 
diator,  as  well  known  among  men,  may  enable  us  to 
understand  more  clearly  the  doctrine  of  Scripture 
respecting  the  mediatorial  office  of  Emmanuel:  and 
we  may  very  properly  argue  from  them,  in  something 
of  the  same  manner  that  Paul  did  from  the  office  of 
high  priest  among  the  Jews,  when  he  wrote  to'  them 
concerning  the  High  Priesthood  of  Christ.  This  indeed 
was  a  divinely  appointed  type  and  shadow  of  the  sub- 
ject, which  the  apostle  illustrated  and  confirmed  by  it; 
whereas  our  arguments  from  the  office  of  a  mediator 
among  men,  derive  their  force  from  analogy,  or  the 
particulars  in  which  the  cases  coincide.  Yet  the  Lord 
himself  having  represented  the  office  of  Christ  as  that 
of  a  Mediator;  it  is  manifest  that  he  intended  to  assist, 
and  not  to  mislead  or  perplex  our  apprehensions  by 
the  allusion:  and  this  allows  us  to  make  what  use  we 
can,  with  caution  and  sobriety,  of  the  case  alluded  to, 
in  order  to  explain  more  clearly  the  subject  which  it 
illustrates. 

We  must  therefore  in  the  next  place  reflect  on  the 
need  there  was  for  "  a  Mediator  between  God  and 
"  man."  Had  the  human  species  never  forfeited  the 
favour,  or  incurred  the  displeasure,  of  their  bountiful 
Creator,  a  Mediator  could  never  have  been  wanted; 
for  God,  who  is  Love,  was  of  himself  sufficiently  dis- 
posed to  favour  and  b'ess  the  work  of  his  own  hands. 
Had  not  man  been  brought  into  a  state  of  alienation 
from  God,  and  exposed  to  his  just  indignation;  no  re- 


OFFICE   OF  CHRIST. 


163 


conciliation,  and  consequently  no  Peace-maker,  could 
have  been  required.  The  angels  in  heaven  approach 
their  God  and  Father,  without  the  intervention  of  a 
mediator;  and  so  doubtless  did  man,  before  sin  had 
disturbed  this  blessed  state  of  amity. — When  the 
first  Adam  had  broken  the  commandment,  and  for- 
feited the  covenant,  of  his  Creator,  and  so  sin  and 
death  had  entered  into  the  world,  to  pass  upon  the 
whole  race  that  was  about  to  descend  from  him;  then, 
and  not  before,  was  "  the  second  Adam  the  Lord 
"  from  heaven,"  promised  to  be  the  Mediator  of  a 
new  covenant;  under  the  title  of  "  the  Seed  of  the 
"  woman,  who  should  bruise  the  serpent's  head." 
Thus  the  entrance  of  sin  rendered  the  interposition  of 
a  mediator  necessary:  and  the  malignity  or  desert  of 
sin  alone  required  such  an  exalted  Mediator,  and  such 
a  meritorious  mediation,  as  the  Scripture  reveals  and 
proposes  to  us.  For  if  a  righteous  and  holy  God  had 
not  viewed  sin,  as  so  evil  in  its  nature  and  effects, 
that  it  would  be  utterly  inconsistent  with  his  glory  to 
show  mercy  to  transgressors,  unless  some  constitu- 
tion of  this  kind,  were  previously  formed,  that  love, 
which  provided  the  Mediator,  would  have  sufficed 
(so  to  speak)  to  induce  him  to  pardon  them  without 
one.  We  must  not,  therefore,  imagine  that  the  me- 
diation of  Christ  is  needful,  in  order  to  prevail  with 
God  to  pity,  love,  and  save  sinners:  on  the  contrary, 
we  should  consider  it,  as  the  grand  effect  of  his  com- 
passion and  good  will;  and  as  intended  to  render  th<f 
exercise  of  his  plenteous  mercy  consistent  with  the 
honour  of  his  justice,  and  conducive  to  the  harmo^ 
nious  display  of  all  his  perfections. 

Men  had  forfeited  their  Creator's  favour  and  de- 


164 


ON   THE  MEDIATORIAL 


served  his  anger,  by  transgression;  they  had  also  lost 
his  holy  image,  and  become  vile  and  miserable,  even 
"  vessels  of  wrath  fitted  for  destruction:"  but  it  pleas- 
ed their  offended  Sovereign,  "  to  the  praise  of  his 
"  glory,"  and  the  display  of  his  infinite  and  everlast- 
ing mercy  and  bounty,  (for  God  is  Love,)  to  purpose 
the  reconciliation,  recovery,  and  eternal  felicity  of  an 
innumerable  multitude  of  the  fallen  race.  It  did  not, 
however,  become  him,  as  the  infinitely  righteous:  and 
holy  Governor  of  the  universe,  to  show  such  favour 
to  the  guilty  and  unholy,  without  adopting  some  de- 
cisive method  of  declaring  his  judgment  concerning 
their  crimes  and  deserts.  Otherwise  it  might  have 
been  supposed,  that  he  did  not  utterly  abhor  sin; 
that  he  meant  to  desist  from  the  demands  of  his  vio- 
lated law;  that  it  needed  not  to  have  been  made  so 
strict;  that  it  was  not  requisite  for  his  rational  creatures 
on  all  occasions  to  obey  it,  or  that  transgressors  should 
be  punished  according  to  its  sanction:  and  that  it  was 
owing  to  some  other  cause,  than  his  perfect  justice  and 
holy  abhorrence  of  evil,  that  he  so  severely  executed 
vengeance  on  some  of  his  rebellious  creatures.  To 
obviate  such  conclusions,  it  became  the  glory  of  God 
to  devise  some  plan,  according  to  which  the  largest 
exercise  of  his  pardoning  mercy  and  saving  grace 
might  consist  with  the  most  affecting  display  of  his 
avenging  justice  and  hatred  of  iniquity.  For  this  pur- 
pose, as  it  is  manifest  from  the  Scriptures,  his  infinite 
wisdom  and  love  formed,  and  then  revealed  the  plan 
of  a  Mediator,  through  whom  a  new  covenant  was 
proposed  to  sinners;  according  to  which  all  things  per- 
taining to  eternal  life  are  freely  bestowed  for  his  sake, 
on  every  one  without  exception,  who  seeks  them  in 


OFFICE   OF  CHRIST. 


165 


the  appointed  way.  Thus  the  riches  of  God's  mercy 
have  abounded  "  towards  us  in  all  wisdom  and pru- 
U  dence."* — Through  the  intervention  of  a  Media- 
tor sinners  are  saved:  and  yet  God  does  not  so  much 
as  seem  to  favour  sin!  nay,  he  in  the  most  decisive 
manner  shows  his  judgment  of  what  punishment  it 
deserves,  his  holy  abhorrence  of  it,  and  his  determi- 
nation, in  all  possible  cases,  "  to  magnify  the  law  and 
"  make  it  honourable!" 

If,  in  discoursing  on  such  subjects,  we  are  con- 
strained to  accommodate  our  language  and  reasonings 
to  the  conceptions  and  usages  of  men;  we  in  this 
respect  imitate  the  sacred  writers,  and  can  aptly  express 
our  meaning  in  the  words  which  they  have  used  before 
us:  whereas  they,  who  object  to  these  explanations, 
are  obliged  to  represent  the  style  of  Scripture,  as 
highly  (if  not  absurdly)  figurative;  and  frequently  to 
caution  their  disciples  against  too  literal  explanation 
of  it:  nay,  it  costs  them  much  labour,  as  well  as  great 
ingenuity,  to  furnish  such  interpretations  as  accord 
with  their  rational  systems,  and  which  common  rea- 
ders could  never  have  thought  of.  And  what  is  this, 
but  an  insinuation,  that  the  sacred  writers  have  used 
language,  extremely  suited  to  mislead  the  unlearned 
and  simple  part  of  mankind?  But  indeed,  the  apostle 
has  shown  at  large,  that  the  mediation  of  Christ  was 
intended  especially,  to  the  end,  "  that  God  might  be 
"  just  and  the  justifier  of  the  believer;"  that  is,  "  a 
"  just  God,  and  a  Saviour."f 

If  we  examine  the  subject  more  minutely,  we  shall 


*  Eph.  i.  7,  8.       t  Rom.  iii.    Is.  xlv.  21. 


166 


ON    THE  MEDIATORIAL 


v 


find,  that  the  medirtion  of  Christ,  is  of  that  kind,  which 
required  such  a  person  to  sustain  and  perform  it,  as 
the  Scriptures  declare  that  he  is.  If  anyone  should  inter- 
pose between  an  ofFended  sovereign  and  his  rebellious 
subjects,  in  order  that,  for  his  sake,  exemption  from 
punishment  and  the  grant  of  valuable  privileges,  should 
be  conferred  on  them;  he  must  stand  high  in  the  esti- 
mation of  the  prince,  and  be  a  person  of  known  worth 
and  dignity  among  all  who  are  acquainted  with  the 
transaction:  otherwise  there  would  be  no  ground  to 
expect  that  his  requests  would  be  attended  to;  nor 
w  ould  care  be  taken,  if  they  were,  to  manifest  the 
demerit  of  the  pardoned  offenders,  or  the  clemency 
and  bounty  of  their  reconciled  sovereign.  But  what 
man,  or  mere  creature,  could  thus  interpose  betu  een 
the  infinite  God  and  the  apostate  children  of  men? 
Who  could  have  thought  of  requesting,  that,  for  hit 
stake  and  at  his  instance,  all  the  crimes  of  those  who 
came  in  his  name  should  be  pardoned,  all  their  wants 
supplied,  and  all  spiritual  and  eternal  blessings  con- 
ferred upon  them?  Would  not  such  an  intrusion  have 
been  considered  as  an  act  of  rebellion,  or  at  least  a 
deliberate  perference  of  the  happiness  of  rebels  to  the 
glory  of  God?  W  ho  among  the  angels  of  heaven,  or 
any  of  the  creatures  that  God  has  made,  could  pretend 
to  personal  dignity,  excellency,  merit,  or  services,  suf- 
ficient to  authorize  such  a  requisition?  Or  how  could 
it  have  been  imagined,  that,  if  the  Lord  did  not  see 
good  to  spare  and  bless  sinners,  "for  his  own  name's 
"  sake,"  he  would  be  induced  to  do  it  for  the  sake  of 
a  derived  dependent  being,  who  lived,  moved,  and  ex- 
isted  in  and  by  him  alone?  If  it  had  been  consistent, 
with  the  display  of  his  glory,  to  save  sinners  without 


OFFICE   OF  CHRIST. 


167 


an  atonement,  he  would  not  have  wanted  any  external 
inducement  to  do  it:  but  if  his  honour  and  the  salva- 
tion of  sinners  in  this  way  were  incompatible,  who 
could  possibly  prevail  with  him  to  dishonour  himself? 
Or  could  any  mere  created  being  have  undertaken  to 
render  the  exercise  of  mercy  and  grace  too  sinners, 
consistent  with  his  perfect  justice  and  the  honour  of 
his  law?  Alas!  their  best  services  must  all  be  due  for 
themselves,  and  on  account  of  benefits  already  con- 
ferred: even  their  own  felicity,  strictly  speaking,  must 
be  gratuitous,  not  merited:  nor  hath  one  of  them 
power  to  endure  the  punishment  of  a  single  transgres- 
sion, without  finally  sinking  under  it;  for,  "  the  wages 
"  of  sin  is  death."  So  that  it  cannot  be  conceived, 
that  the  office  of  Mediator  between  God  and  man, 
which  Christ  performs,  could  possibly  have  been  sus- 
tained by  a  mere  creature;  or  that  any  one  had  suffi- 
cient love  to  have  induced  him  to  undertake  it  for  the 
benefit  of  the  unholy  and  rebellious.  But  when  the 
eternal  Son  of  the  Father;  when  He,  who  created  and 
upholds  all  worlds,  for  -whom  all  things  were  made, 
and  whom  all  angels  worship;  voluntarily  engaged 
himself  to  mediate  a  peace  between  the  offended 
Sovereign  of  the  universe  and  his  sinful  creatures; 
then,  "  to  the  principalities  and  powers  in  heavenly 
"  places  was  known — the  manifold  wisdom  of  God;" 
and  all  the  holy  intelligences  that  ever  have  been,  or 
shall  be,  made  acquainted  with  this  grand  design, 
must  perceive,  that  his  personal  dignity  and  excel- 
lence; his  ineffable  union  with  the  Father  and  relation 
to  him;  as  well  as  his  boundless  power,  love,  andholi- 


168 


ON  THE  MEDIATORIAL 


ness,  rendered  him  in  all  respects  the  proper  Person 
to  accomplish  it,  and  bring  it  to  a  happy  and  glorious 
event:  and  that  he  alone  was  competent  for  such  an 
undertaking. 

If  a  Mediator  was  to  be  constituted  for  such  ends 
as  have  been  stated,  it  must  be  proper  that  the  Lord 
should  choose  and  appoint  him  to  this  important  of- 
fice. "  No  one  taketh  this  honour  to  himself,  but  he 
"  that  is  called  of  God."  A  self-appointed  mediator 
must  be  deemed  an  intruder.  The  criminals  could 
not  reasonably  expect  to  have  the  nomination  of  him; 
they  had  no  just  ground  of  complaint:  the  whole  de- 
sign must  be  formed  for  their  relief  and  advantage; 
the  rights  and  glory  of  God  must  be  first  considered 
and  secured  in  the  execution  of  it;  and  he  alone  could 
know  whom  it  became  him  to  trust  with  so  vast  a 
concern,  as  involved  in  it,  not  only  the  interests  of  his 
universal  kingdom,  but  the  eternal  honour  of  his  own 
great  Name.  We  know  to  whom  he  hath  committed 
this  office;  and  we  are  sure,  from  the  event,  that  he 
saw  none  else,  in  heaven  or  earth,  whom  he  could  s« 
properly  have  appointed  to  it:  for  he  does  nothing  in 
vain,  and  would  not  have  sent  his  only  begotten  Son, 
on  a  design,  which  one  of  his  servants  could  have 
executed  with  the  same  success  and  advantage.  But 
we  may  understand  enough  in  this  matter  to  perceive, 
that  it  would  have  been  highly  improper,  for  the  infi- 
nite God  to  have  appointed  a  mere  creature  to  this  of- 
fice, and  to  have  entrusted  his  own  glory,  the  salva- 
tion of  innumerable  souls,  and  the  interests  of  his 
everlasting  kingdom,  into  such  hands.  In  this  grand 


orriCE  Of  CHRIST. 


169 


concern  "  he  puts  no  trust  in  his  servants,  and  his  an- 
"  gels  he  charges  with  folly."* 

At  the  same  time,  however,  this  Mediator  is,  in  all 
respects,  suited  to  our  case,  and  worthy  of  our  confi- 
dence. If  it  had  been  revealed,  that  God  would  deal 
with  us  through  a  Mediator,  and  we  had  been  re- 
quired to  look  out  for  one,  on  whom  we  could  most 
entirely  and  unreservedly  depend,  when  eternal  hap- 
piness or  misery  was  at  stake,  what  could  we  have 
done?  We  could  never  have  entrusted  such  an  im- 
portant cause  in  the  hands  of  any  mere  man:  nay,  the 
more  we  had  considered  the  matter,  in  all  its  difficul- 
ties and  consequences,  the  greater  hesitation  should 
we  have  felt,  to  confide  it  to  the  hands  of  a  mere  crea- 
ture: for  all  are  changeable;  and  we  should  have  been 
apprehensive,  lest  some  want  of  power,  love,  truth, 
wisdom,  or  constancy,  should  defeat  the  whole,  when 
our  eternal  All  was  at  stake.  Yet  we  could  never  have 
thought  of  such  a  Mediator,  as  our  offended  God 
hath  himself  provided,  appointed,  and  revealed;  who 
is  "  the  same  yesterday,  to-day,  and  for  ever,"  "  the 
"  true  and  the  holy  One,"  "  Emmanuel,"  "  God 
"  over  all,  blessed  for  evermore.  'r  Here  we  can  have 
no  ground  for  fear:  unbelief  alone  can  hesitate.  He, 
whose  power  sustains  the  universe,  is  able  to  save  our 
souls  in  all  possible  cases.  He,  who  is  worthy  to  be 
entrusted  with  the  rights  of  God  and  the  eternal  glory 
of  his  Name,  must  also  be  worthy  to  be  entrusted 
with  our  immortal  interests;  (for  our  rights  in  this  re- 
spect are  all  forfeited:)  and  he,  who,  perfect  injustice 


Vol.  V. 


*  Job.  iy.  18. 

z 


170 


ON  THE  MEDIATORIAL 


and  purity  himself,  could  so  pity  and  condescend  to 
guilty  polluted  creatures,  as  to  undertake  such  an  of- 
fice wholly  for  their  benefit,  cannot  want  love  to  ac- 
complish whatever  is  wanting,  for  the  eternal  salva- 
tion of  all  who  accept  of  his  mediation. 

But  the  appointed  method,  in  which  this  great  Me- 
diator performs  his  most  gracious  design,  has  laid  a 
Btill  more  firm  foundation  for  our  unshaken  confi- 
dence. It  was  proper,  that  the  terms  of  our  reconcili- 
ation should  be  proposed  by  our  God  himself:  and, 
as  these  had  respect  to  the  Mediator,  they  required 
him  to  assume  our  nature  into  personal  union  with  his 
Deity;  that,  as  "  God  manifest  in  the  flesh,"  he  might 
stand  related  to  us  also,  in  the  most  intimate  manner, 
as  our  Brother,  "  bone  of  our  bone,  and  flesh  of  our 
"  flesh:"  and  that  so,  he  might  properly  represent  us, 
undertake  our  cause,  as  interested  in  it  by  the  ties  of 
one  common  nature,  and  encourage  our  most  unli- 
mited confidence  in  his  compassion  and  love.  Thus 
hath  he  humbled,  "  emptied,"  and  impoverished  him- 
self. As  they,  in  behalf  of  whom  he  mediated,  "  were 
"  partakers  of  flesh  and  blood,  he  also  took  part  of 
"  the  same:"  "  he  is  not  ashamed  to  call  them  bre- 
"  thren:"  and,  as  his  union  with  the  Father,  in  the 
divine  nature,  renders  him  a  proper  Person  to  vindi- 
cate his  rights  and  display  his  glory;  so,  in  virtue  of 
his  union  with  us  in  the  human  nature,  we  may  most 
cheerfully  rely  on  him  to  take  care  of  our  immortal 
souls. — This  also  shows  the  propriety  of  his  inter- 
posing in  our  behalf;  for  some  connexion  or  relation 
is  supposed  to  subsist  between  the  mediator  and  those 
for  whom  he  acts;  else,  why  does  he  solicit  for  them, 


OFFICE  OF  CHRIST. 


171 


rather  than  for  others  in  similar  circumstances?  And, 
even  if  the  plea  be  supported  by  some  payment  or  sa- 
tisfaction made;  it  seems  proper,  that  there  should  be 
a  ground,  on  which  to  determine  for  whom  this  is 
done,  and  to  whom  the  benefit  of  it  shall  belong. 

When,  therefore,  the  Son  of  God  undertook  the 
office  of  Mediator  between  God  and  man,  "  he  took 
"  not  on  him  the  nature  of  angels,"  as  he  meant  not 
to  mediate  in  their  behalf,  but  he  assumed  the  human 
nature.  And  this  renders  it  very  obvious,  and  for  us 
natural  to  conclude,  that  all  he  did  and  suffered  on 
earth,  and  all  he  now  performs  in  heaven,  in  the  char- 
acter of  Mediator,  was  exclusively  intended  for  the 
benefit  of  men,  whose  nature  he  bears,  for  whom  he 
mediates,  and  to  whose  account  the  whole  will  be 
imputed;  that  is,  to  such  of  them  as  avail  themselves 
of  his  mediation.  For  if  men,  who  have  this  divine 
constitution  stated  to  them  with  suitable  evidence,  do 
not  approve  of  the  Mediator,  but  reject  his  interposi- 
tion, they  of  course  exclude  themselves  from  the 
benefit  of  it. — We  shall,  therefore,  in  the  two  follow- 
ing Essays,  consider  more  particularly  the  righteous- 
ness and  atonement  of  our  great  Mediator,  and  his 
continual  intercession  in  heaven  for  us.  It  is,  indeed, 
almost  impossible  to  discourse  in  general  concerning 
his  mediation,  without  in  some  degree  adverting  to 
these  subjects;  but  it  would  be  improper  any  further 
to  anticipate  them  in  this  place. 

It  does  not  seem  necessary  to  attempt  a  laboured 
proof,  that  our  Lord's  mediation  is  of  that  nature,  and 
instituted  for  those  purposes,  which  have  been  stated. 
The  general  language  of  Scripture  conveys  this  idea 


17£  ON  THE  MEDIATORIAL 

of  it,  to  those  who  understand  and  believe  it  in  its  ob- 
vious and  literal  import.  In  particular,  the  scope  of 
the  apostle  Paul's  reasoning,  in  the  epistle  to  the  He- 
brews, establishes  the  doctrine  under  consideration. 
Was  Moses  a  typical  mediator,  at  the  giving  of  the 
law,  that  through  his  intervention  the  national  covenant 
might  be  ratified  between  God  and  the  people?  This 
only  shadowed  forth  a  better  covenant,  founded  on 
better  promises,  which  Christ  hath  mediated  between 
the  Lord  and  his  spiritual  Israel:  and  "  this  Person 
"  was  counted  worthy  of  more  honour  than  Moses," 
being  a  "  Son  over  his  own  house,"  which  he  had 
builded;  whereas  "  Moses  was  no  more  than  a  ser- 
"  vant,"  or  even  a  part  of  the  house  itself.*  Were 
the  high  priests,  of  the  order  of  Aaron,  typical  me- 
diators between  God  and  the  people,  in  virtue  of  their 
perpetual  sacrifices  and  the  burning  of  incense?  The 
insufficiency  and  unprofitableness  of  such  mediators, 
and  of  all  their  sacrifices  and  services,  must  be  shown, 
to  make  it  manifest,  that  "  another  Priest  must  arise, 
"  after  another  order;"  whose  dignity,  excellency,  and 
invaluable  ministrations  might  really  effect  those  ends, 
which  the  other  merely  prefigured  and  represented,  as  in 
a  picture,  or  rather  as  an  indistinct  and  feeble  shadow. 
For  through  Him  believers  have  access  granted  them  to 
the  mercy-seat  of  God,  in  the  holy  places  not  made  with 
hands:  whereas  before,  the  very  shadow  of  this  bless- 
ing was  concealed  by  the  veil,  and  none  might  ap- 
proach to  it  on  pain  of  death,  but  the  high  priest 
alone;  nor  he  on  more  than  one  day  in  a  year,  with 


*  Heb.  iii.  1—6. 


OFFICE  OF  CHRIST. 


173 


the  blood  of  the  sacrifices  and  the  burning  of  incense. 
What  do  all  these  arguments  (which  fill  up  more  than 
half  the  Epistle)  signify,  but  that  Jesus  is  such  a  Me- 
diator as  has  been  described?  "  There  is  then  one 
"  Mediator  between  God  and  man;  even  the  Man 
**  Christ  jesus."*  No  doubt  he  is  truly  man,  and 
performs  his  mediation  in  human  nature;  for  he  as- 
sumed our  flesh  for  this  very  purpose:  but  the  apostle 
by  declaring  him  to  be  the  one  Mediator,  excludes  all 
other  Mediators.  Moses  and  the  priests  of  Aaron's 
line  were,  in  a  certain  sense,  mediators  between  God 
and  man;  and  every  believer  when  he  prays  for  others, 
in  some  degree  interposes  his  requests  between  God 
and  them,  to  seek  mercy  in  their  behalf.  Yet  Christ 
is  the  only  Mediator;  because  he  alone  is  capable  of, 
and  appointed  to  perform,  such  a  mediation  as  hath 
been  described,  in  virtue  of  his  personal  dignity  and 
the  ransom  which  he  hath  made.  "  Through  him  we 
"  have  access  to  the  Father."  "  He  is  our  Peace- 
"  maker:"  "  our  Advocate  with  the  Father."  He 
says,  "  I  am  the  Way,  and  the  Truth,  and  the  Life, 
"  no  man  cometh  to  the  Father  but  by  me:"t  so  that 
no  man,  who  rejects  the  mediation  of  Christ,  ever 
did,  or  ever  will,  find  acceptance  with  God.  We  must 
come  to  God  in  his  name,  asking  all  blessings  for  his 
sake,  and  presenting  all  our  services  by  his  hands, 
and  through  his  intercession,  even  "  giving  thanks  to 
"  God  and  the  Father  through  him." 

In  this  view  of  the  subject,  we  may  consider  Christ 
as  the  Mediator  between  God  and  man,  in  such  a 


*  1  Tim.  ii.  5,  6. 


t  John  xiv.  6. 


174       ON  THE  MEDIATORIAL  OFFICE,  &ccl 

sense,  that  no  sinner  on  earth  can  be  found  to  whom 
we  may  not  propose  all  the  benefits  of  his  mediation; 
provided  he  truly  come  to  God  by  faith  in  Christ; 
whereas  fallen  angels,  and  those  who  have  died  in  their 
sins,  are  wholly  excluded  from  this  benefit  by  the  very 
constitution  of  the  covenant  which  he  mediated.  But 
all  other  mediators,  and  all  attempts  to  approach  God 
without  a  Mediator,  are  an  affront  both  to  the  Father 
and  the  Son;  even  as  the  sacrifices,  which  the  Israel- 
ites offered  contrary  to  the  law,  were  an  abomination 
to  the  Lord.  As,  therefore,  we  must  shortly  meet  our 
offended  Sovereign  at  his  awful  tribunal;  let  us  now 
avail  ourselves  of  this  inestimable  appointment;  and 
constantly  approach  his  throne  of  grace,  through  our 
"  faithful  and  merciful  High  Priest"  and  Mediator, 
"  that  we  may  obtain  mercy,  and  find  grace  to  help 
"  in  every  time  of  need." 


ESSAY  IX. 


On  the  Merits  and  Atonement  of  Christ. 


ThE  opinion  that  the  Deity  might  be  appeased  by 
expiatory  sacrifices,  has  been  very  widely  diffused 
among  the  human  race:  and  the  attempt  has  generally 
been  made,  by  shedding  the  blood,  and  burning  a  part 
of  the  body,  of  some  useful  animal.  This  notion  and 
practice  seem  very  remote  from  the  dictates  of  our  na- 
tural reason;  and  it  is  extremely  improbable,  that  they 
should  have  been  the  result  of  men's  invention.  We 
may  therefore  most  rationally  conclude,  that  it  is 
wholly  the  doctrine  of  revelation,  and  the  appointment 
of  God,  handed  down  by  tradition,  from  the  progeni- 
tors of  our  race,  to  the  several  branches  of  their  pos- 
terity :  and  it  is  certain  that  we  meet  with  it  in  the 
Bible  immediately  after  the  entrance  of  sin.  When 
Cain's  oblation  of  the  first-fruits  of  the  earth  was  re- 
jected, and  Abel's  sacrifice  of  the  firstlings  of  the 
flock  was  accepted;  we  may  naturally  conclude,  that 
the  latter  was  presented  according  to  the  divine  ap- 
pointment, and  that  the  former  was  not.  But  if  we 
enquire  into  the  reason  of  this  appointment,  the  prac- 


176  ' 


ON  THE  MERITS  AN  D 


tice  of  the  patriarchs,  and  the  multiplied  precepts  in 
the  Mosaick  law,  as  to  this  particular,  we  shall  not  ea- 
sily arrive  at  any  satisfactory  solution;  except  we  ad- 
mit the  doctrine  of  Christ's  atonement,  and  suppose 
the  whole  to  refer  to  him,  as  the  substance  of  all  these 
shadows.  I  shall,  therefore,  in  this  Essay,  endeavour 
to  explain,  illustrate,  and  prove  that  doctrine,  and  to 
show  its  importance  in  the  Christian  religion. 

The  rules  and  general  usages,  respecting  expiatory 
sacrifices  under  the  Old  Testament,  may  assist  us  in 
understanding  the  nature  of  our  Lord's  atonement,  of 
which  they  were  types  and  prefigurations.*  The  of- 
fender, whose  crimes  might  be  thus  expiated,  was  re- 
quired to  bring  "  his  offering  of  the  flock,  or  of  the 
*'  herd,  to  the  door  of  the  tabernacle."  The  very  na- 
ture of  the  animals  appointed  for  sacrifice  was  signifi- 
cant: not  the  ferocious,  the  noxious,  the  subtle,  or 
the  unclean;  but  the  gentle,  docile,  and  valuable;  and 
none  of  these  might  be  offered,  but  such  as  were 
"  without  blemish,"  or  perfect  in  their  kind.  The  of- 
fender was  directed  to  bring  an  offering,  in  which  he 
had  a  property,  to  be  presented  unto  God,  and  thus 
substituted  in  his  stead  for  this  particular  purpose.  He 
must  then  "  lay  his  hands  upon  the  head"  of  the  sa- 
crifice; which  denoted  the  typical  translation  of  guilt 
from  him,  by  imputation  to  the  substituted  animal. 
This  is  generally  thought  to  have  been  attended  by  a 
confession  of  his  sins,  and  prayers  for  pardon  through 
the  acceptance  of  his  oblation:  and  doubtless  it  im- 
plied as  much,  and  would  be  attended  at  least  with  se- 


*  Heb.  x.  i. 


ATONEMENT  OF  CHRIST. 


177 


crct  devotions  to  that  effect  by  every  pious  Israelite.* 
The  blood  of  the  sacrifice  was  then  shed;  which,  be- 
ing "  the  life"  of  every  animal,  was  reserved  to  make 
atonement,  and  therefore  was  not  allowed  to  be  eaten, 
under  the  Old  Testament  dispensation. f  Afterwards 
the  body,  or  a  part  of  it,  was  burned  upon  the  alter 
with  the  fire  which  came  immediately  from  heaven, 
both  at  the  opening  of  the  tabernacle -worship,  and  af- 
terwards at  the  consecration  of  Solomon's  temple.J — 
Now  who  can  help  perceiving,  that  this  fire  represent- 
ed the  avenging  justice  of  God,  (who  is  "  a  consum- 
"  ing  fire;")  and  that,  when  it  consumed  the  harmless 
unblemished  sacrifice,  whilst  the  guilty  offerer  es- 
caped, it  aptly  prefigured  the  way  of  a  sinner's  salvation, 
through  the  expiatory  sufferings  of  the  spotless 
"  Lamb  of  God?"  The  animal's  violent  death,  by  the 
shedding  of  its  blood,  denoted  the  offender's  desert  of 
temporal  death;  and  the  subsequent  burning  of  its 
fat,  or  flesh,  showed  him  to  be  exposed  to  future  ven- 
geance: but  then,  they  represented  the  guilt  and  pun- 
ishment, in  both  respects,  as  translated  from  him  to 
the  sacrifice,  which  bore  them  in  his  stead. — The  whole 
ceremony  concluded  with  the  sprinkling  of  the  bloody 
and  in  many  cases  the  application  of  it  to  all  those 
things  that  pertained  to  the  worship  of  God;  which 
evidently  typified  the  believer's  deliverance  from  guilt 
and  punishment,  from  the  sting  and  dread  of  death, 
and  finally  from  death  itself,  from  sin  and  all  its  con- 
sequences; the  acceptance  of  his  person  and  services. 


*  Lev.  i.  4.  iii.  2.  iv.  4.  xvi.  21.  t  Gen.  ix.  4.  Lev.  xvii.  1 1, 

$  Lev.  ix.  24.  2  Chron,  vii.  1 — 3. 
Vol.  V.  A  a 


178 


Otf  THE  MERITS  AND 


and  his  participation  of  eternal  life  and  felicity,  through 
*'  Him  who  lov  ed  him,  and  washed  him  from  his  sins 
"  in  his  own  blood." 

These  appointments  were  varied,  in  divers  particu- 
lars, as  they  respected  the  several  kinds  of  sacrifices: 
but  most  of  them  coincided  in  the  grand  outlines  here 
mentioned.  The  paschal  lamb,  the  flesh  of  which  was 
roasted  and  eaten,  and  the  bodies  of  the  sin-offerings 
for  the  congregation,  which  were  burned  without  the 
camp,  form  the  principal  exceptions:  but  these  varia- 
tions serve  to  illustrate  the  several  parts  of  that  great 
subject  which  all  the  sacrifices  were  intended  to  ex- 
hibit.— Even  the  thank-offerings  and  peace-offerings, 
though  evidently  typical  of  the  believer's  spiritual 
worship,  and  communion  with  God  and  with  the 
saints;  were  attended  with  the  shedding  and  sprink- 
ling of  the  blood,  and  the  burning  of  the  fat,  of 
the  sacrifice  on  which  the  people  feasted.  Nay,  the 
very  purifications  with  water,  (the  emblem  of  sanc- 
tification,)  the  re-admissionof  a  leper  into  the  congre- 
gation, the  consecration  of  a  priest,  and  the  perform- 
ance of  a  Nazarite's  vow,  were,  in  different  ways, 
connected  with  the  same  observances.  "  Almost  all 
*•  things  were  purged  with  blood,  and  without  shed- 
"  ding  of  blood  there  was  no  remission:"*  so  that 
this  ran  through  the  whole  ritual  law,  and  was  inter- 
woven with  every  part  of  the  worship  performed  by 
the  ancient  church  of  God. 

We  need  not  be  surprised,  that  they  who  overlook 


*  Heb.  ix.  22. 


ATONEMENT  OF  CHRIST. 


179 


the  typical  import  of  the  ritual  law,  or  doubt  of  the 
atonement  of  Christ,  should  either  consider  these  in- 
stitutions as  '  an  overgrown  mass  of  trivial  ceremo- 
1  nies,'  or  attempt  to  account  for  them  from  the  policy 
of  Moses;  or  to  trace  them  to  the  customs  of  the 
surrounding  nations.  But  indeed  the  Israelites  were 
expressly  forbidden  to  imitate  the  Gentiles:  several 
institutions  in  the  law  were  intended  to  keep  them  at 
a  distance  from  their  superstitions:  if  any  agreement 
be  found  in  other  respects,  it  is  far  more  reasonable  to 
suppose,  that  the  Gentiles  borrowed  their  usages  from 
the  Israelites,  than  that  the  Israelites  were  encouraged 
or  required  to  copy  the  worship  of  idolaters:  and  the 
epistle  to  the  Hebrews  sufficiently  proves,  to  all  who 
read  it  as  the  word  of  God,  that  these  ceremonies 
were  shadows  or  types  of  the  redemption  by  Jesus 
Christ,  as  made  by  him,  and  as  received  by  the  be- 
liever.-—Indeed  some  persons,  of  great  eminence  in 
their  line,  would  persuade  us,  that  the  writers  of  the 
New  Testament  accommodated  their  language  on  this 
subject  to  the  usages  of  the  Jews;  and  rather  wrote 
agreeably  to  vulgar  notions  and  prejudices,  than  ac- 
cording to  the  true  nature  of  the  subject.  This  must 
mean,  (if  it  mean  more,  than  at  any  rate  to  evade  an 
argument,  which  cannot  be  answered,)  that  the  apos- 
tles were  mistaken,  or  that  they  wilfully  misled  man- 
kind. We  may  therefore  safely  infer,  from  this  method 
of  reasoning  on  such  a  subject,  that  the  divine  inspira- 
tion of  the  New  Testament  in  general,  of  the  Epistles 
in  particular,  and  especially  of  that  to  the  Hebrews, 
must  be  given  up  by  all  who  persist  in  denying  the 
real  atonement  of  Christ,  whenever  this  argument  is 


180 


ON  THE  MERITS  AND 


used  against  them  with  energy,  by  some  able  and 
zealous  controversialist:  or  at  least,  that  they  must  ne- 
cessarily have  recourse  to  evasion,  and  other  ingenious 
ways  of  losing  sight  of  the  precise  point  contested 
with  them. 

As  every  one  of  the  grand  divisions  of  holy  Scrip- 
ture carries  along  with  it  the  evidence  of  its  own  di- 
vine original:  so,  it  may  not  be  unseasonable  to  ob- 
serve, that  this  is  particularly  the  case  with  the  books 
of  Moses,  which  some  have  lately  affected  to  speak  of, 
as  a  respectable  ancient  composition;  yet  with  very 
plain  intimations,  that  they  are  not  to  be  regarded  as 
of  divine  inspiration.  But  are  not  the  prophecies,  con- 
tained in  these  books,  fulfilling  even  at  this  day,  in  the 
state  of  the  Jewish  nation,  and  of  the  posterity  of  Ham, 
and  in  many  other  instances?  Did  not  our  Lord  quote 
them  as  the  unerring  word  of  God,  and  not  merely  as 
the  words  of  Moses?*  And  can  any  man  truly  be- 
lieve in  Christ,  who  speaks  of  those  books  as  a  hu- 
man composition,  which  he  quoted,  and  by  quoting 
authenticated,  as  the  oracles  of  God?  But,  it  is  most 
to  our  present  purpose  to  observe,  that  the  astonish- 
ing coincidence  between  the  types  of  the  law,  and  the 
language  used  concerning  Christ  by  his  apostles,  es- 
tablishes the  authority  of  the  books  of  Moses,  insepa- 
rably from  that  of  the  New  Testament,  as  well  as 
teaclies  us  the  real  meaning  of  them.  If  attempts  to 
lessen  our  regard  to  this  part  of  Scripture  be  not  the 
covert  attacks  of  infidelity,  most  certainly  they  are 
well  calculated  to  subserve  its  cause. 


-  *  Matt.  iv.  7,  10.  xxii.  31,  32.     Luke  xxiv.  27,  44. 


ATONE  ME  XT  OE  CHRIST. 


18.1 


"  Known  unto  Gocl  are  all  his  works,  from  the  be- 
"  ginning  of  the  world."*  What  man  of  common 
sense  therefore,  if  not  warped  by  prejudice,  can  sup- 
pose that  the  Lord,  having  appointed  a  number  of 
ceremonies,  without  any  reference  to  a  future  dispen- 
sation, and  not  suited  to  give  mankind  any  just  views 
of  it,  but  the  contrary;  should  afterwards  so  arrange 
that  dispensation,  or  at  least  leave  his  servants  so  to 
speak  of  it,  as  to  lead  men  to  form  notions  more  con- 
formed to  those  antiquated  rites,  than  to  its  real  na- 
ture? Who  can  conceive,  that  this  new  revelation 
should  be  made  in  such  language,  as  must  give  be- 
lievers erroneous  views  of  it;  unless  they  are  ex- 
tremely careful  how  they  understand  it,  make  large 
allowances  for  the  prejudices  of  education  in  those  who 
first  propagated  it,  and  employ  much  ingenious  labour 
to  discover  the  truth,  by  divesting  it  of  the  numerous 
metaphors  under  which  it  lies  concealed  or  obscured? 
Surely,  if  we  allow  the  Scriptures  to  be  the  word  of 
the  unerring,  unchangeable,  and  all- wise  God,  we  can 
scarcely  speak  of  such  a  method  of  interpretation, 
without  failing  of  that  reverence  which  we  owe  to  his 
divine  majesty!  Does  an  architect,  when  about  to  erect 
a  magnificent  edifice,  purposely  arrange  his  plan  to 
suit  some  inconvenient  scaffolding,  which  happens  to 
be  upon  the  spot,  having  been  raised  on  another  occa- 
sion? If  he  build  according  to  a  scaffolding  previously 
made  by  his  directions,  is  he  ever  supposed  to  form 
the  plan  of  his  structure  for  the  sake  of  the  scaffold- 
ing? Or  does  any  one  doubt,  that  the  scaffolding  was 


*  Acts  xv.  18. 


132 


ON  THE  MERITS  AND 


raised  to  suit  the  plan  he  had  already  drawn  for  his  in- 
tended building?  And  is  it  not  almost  infinitely  more 
rational  to  suppose,  that  the  Mosaick  law  was  ar- 
ranged, with  a  reference  to  the  future  revelation  of  the 
gospel:  than  that  the  gospel  was  obscured  and  even 
misstated,  that  it  might  be  made  apparently  to  accord 
to  the  abrogated  ceremonies  of  the  law? 

Though  "  without  shedding  of  blood,  there  was  no 
"  remission"  of  sins  under  the  old  dispensation;  yet 
"  it  was  not  possible  that  the  blood  of  bulls  and  of 
"  goats  should  take  away  sins."*   If  the  question 
should  be  proposed  to  a  Socinian,  why  this  was  "  not 
"  possible?"  he  might  perhaps  find  it  not  very  easy  to 
give  a  direct  and  satisfactorij  answer.  But  if  we  allow 
(according  to  the  idea  of  "  no  remission  without  the 
"  shedding  of  blood,")  that  the  necessity  of  an  atone- 
ment, in  order  to  forgiveness,  originates  from  the  in- 
finite holiness  and  justice  of  God,  and  the  intrinsick 
evil  and  desert  of  sin;  and  the  consequent  impossi- 
bility that  he  could  pass  by  sin,  without  showing  his 
abhorrence  of  it,  and  determination  to  punish  it  ac- 
cording to  its  demerit:  we  shall  readily  perceive,  that 
nothing  could  render  it  consistent  with  the  divine 
glory  to  pardon  and  save  sinners,  which  did  not  ex- 
hibit God's  justice  and  holiness  in  as  clear  a  light  in 
showing  them  mercy,  as  these  attributes  would  have 
appeared  in,  had  he  executed  the  threatened  ven- 
geance. And  if  this  were  the  case,  however  it  might 
suit  the  design  of  infinite  wisdom,  to  appoint  the  sa- 
crifices of  lambs,  bulls,  and  goats,  as  types  and  sha- 


*  Heb.  ix.  22.  x.  4. 


ATONEMENT  OF  CHRIST. 


183 


dows,  means  of  grace,  or  conditions  of  temporal  re- 
mission; yet  they  could  not  possibly  take  away  the 
guilt  of  sin,  because  they  were  not  adequate  exhibi- 
tions of  the  infinite  justice  and  holiness  of  God.  For 
what  proportion  could  the  death  of  an  animal  bear  to 
the  remission  of  that  guilt,  which  merited  the  eternal 
punishment  of  an  immortal  soul?  Or  how  could  ra- 
tional creatures  behold,  in  such  an  observance,  God's 
holy  hatred  of  sin  and  love  of  sinners?  The  same 
reasoning  is  conclusive,  in  respect  of  the  vicarious 
sufferings  of  any  mere  man,  or  creature. 

Suppose  it  were  right  that  one  creature  should  bear 
the  punishment  merited  by  another;  and  that  one 
could  be  found,  free  from  guilt,  and  willing  to  be  sub- 
stituted in  the  place  of  his  guilty  fellow-creature:  yet 
he  could  only  answer,  one  for  one,  body  for  body,  life 
for  life,  soul  for  soul:  his  temporal  sufferings  could 
only  answer  to  the  temporal  release  of  the  condemned 
criminal,  but  could  not  be  an  adequate  ransom  for  his 
immortal  soul  from  future  punishment:  much  less 
could  it  expiate  the  guilt  of  the  unnumbered  crimes 
of  many  millions.  Should  it  be  said,  that  this  might 
be,  if  God  had  so  appointed:  I  answer,  that  God  ap- 
pointed the  sacrifices  of  bulls  and  goats,  yet  it  was 
"  impossible  that  they  should  take  away  sin;"  and 
for  the  reason  before  assigned,  it  was  impossible  that 
God  should  appoint  them  as  more  than  a  type  of  the 
real  atonement. — But  no  mere  man  can  be  found,  who 
has  not  himself  deserved  the  wrath  of  God:  no  man's 
body  and  soul  are  his  own:  no  mere  creature  could  be 
willing  to  bear  the  vengeance  of  heaven  for  another, 
if  he  might;  and  none  might  if  he  would.  It  may  be 


184 


OS  THE  MERITS  AND 


our  duty  to  lay  down  our  lives  for  our  brethren;  but 
it  cannot  be  allowable  for  us  to  choose  to  be  eternally 
unholy  and  miserable.  The  eternal  Son  of  die  Father, 
therefore,  seeing  that  no  other  sacrifice  could  suffice, 
said,  "  Lo,  I  come  to  do  thy  will,  O  God."* 

I  do  not  say,  that  the  Almighty  could  not  have  de- 
vised some  other  way  of  redemption:  but  wc  can  con- 
ceive no  other,  by  which  perfect  justice  and  purity 
could  harmonize  with  boundless  mercy;  and,  as  infi- 
nite wisdom  gave  this  the  preference,  we  are  sure  that 
it  was  in  itself  most  eligible.  The  dignity  of  the  di- 
vine Redeemer,  as  One  with  the  Father  in  the  unity 
of  the  Godhead;  his  eternal  relation  to  the  Father,  as 
the  adequate  object  of  his  infinite  love;  his  appoint- 
ment to  his  office,  and  voluntary  susception  of  it;  his 
incarnation,  and  consequent  relation  to  us  in  the  hu- 
man nature;  the  perfect  purity  of  his  manhood;  the 
complete  obedience  of  his  whole  life,  amidst  all  kinds 
of  difficulties  and  temptations;  the  toitures  and  igno- 
miny of  his  death;  the  entire  resignation  and  meek- 
ness with  which  he  suffered;  the  principle  from  which 
his  obedience  and  submission  sprang;  and  the  end  to 
which  the  whole  was  directed,  when  duly  considered 
and  estimated,  will  combine  to  show,  that  he  more 
honoured  the  law  of  God  and  its  awful  sanction,  by 
his  righteousness  and  atonement,  than  if  all  men  had 
cilher^erfectly  obeyed  or  finally  perished.  When  the 
Father  was  pleased  thus  to  wound  and  bruise  his  well 
beloved  Son,  for  the  transgressions  of  his  people;  his 
judgment  concerning  the  evil  and  desert  of  sin  ap- 


*  Heb.  x.  4—10. 


ATONEMENT  OF  CHRIST.  185 

peared  most  illustrious.  His  love  to  sinners  was  shown 
to  be  inconceivably  great;  yet  he  would  rather  lay  the 
load  of  their  guilt  and  punishment  on  him  "  in  whom 
"  his  soul  delighted,"  than  pardon  them  without  tes- 
tifying his  abhorrence  of  their  crimes!  No  encourage- 
ment could  thus  be  given  to  others  to  venture  on  sin: 
no  other  sacrifice  of  this  value  and  efficacy  could  be 
found:  all  must  see,  that  punishment  was  not  the  ar- 
bitrary act  of  an  inexorable  Judge;  but  the  unavoida- 
ble result  of  perfect  holiness  and  justice,  even  in  a  Be- 
ing of  infinite  mercy.  Thus  every  mouth  will  at  length 
be  stopped,  or  filled  with  adoration;  every  heart  im- 
pressed with  awe  and  astonishment;  every  hope  taken 
away  from  the  impenitent  and  presumptuous;  and  the 
glory  of  God  more  fully  manifested  in  all  his  harmo- 
nious perfections,  than  by  all  his  other  works,  judg- 
ments, and  dispensations.  The  story  of  Zaleucus, 
prince  of  the  Locrians,  is  well  known:  to  show  his  ab- 
horrence of  adultery,  and  his  determination  to  execute 
the  law  he  had  enacted,  condemning  the  adulterer  to 
the  loss  of  both  his  eyes;  and  at  the  same  time  to 
evince  his  love  to  his  son  who  had  committed  that 
crime;  he  willingly  submitted  to  lose  one  of  his  own 
eyes,  and  ordered  at  the  same  time  one  of  his  son's  to 
be  put  out!  Now  what  adulterer  could  hope  to  escape, 
when  power  was  vested  in  a  man,  whom  neither  self- 
love,  nor  natural  affection  in  its  greatest  force,  could 
induce  to  dispense  with  the  law,  or  relax  the  rigour  of 
its  sentence?  So,  in  God's  way  of  saving  sinners,  the 
language  both  of  the  Father  and  the  Son  is  manifestly 
and  most  emphatically  *  Let  the  law  be  magnified  and 
'  made  honourable,  in  the  sight  of  the  whole  universe.' 
Vol.  V.  Bb 


186 


ON  THE  MERITS  AN  ft 


I  would  not  embarrass  these  brief  Essays  by  any 
thing  superfluous  or  dubious;  yet  it  seems  to  fall  in 
w  ith  the  design  of  them  to  observe,  that  the  reward  of 
righteousness  is  not  annexed  to  a  mere  exemption 
from  sin;  (for  Adam  on  the  day  of  his  creation  was 
free  from  sin;)  but  to  actual  obedience  (hiring  the  ap-< 
pointed  term  of  probation.  So  that  the  perfect  righ- 
teousness of  Christ  was  as  necessary,  as  the  atonement 
of  his  death,  to  his  mediatorial  work  on  earth:  not  only, 
:is  freedom  from  personal  guilt  was  requisite,  in  order 
to  his  bearing  and  expiating  the  sins  of  his  people;  but 
also  as  the  meritorious  purchase  of  their  forfeited  in- 
heritance, that  the  second  Adam's  benefit  might  an- 
swer to  the  loss  sustained  through  the  first  Adam. 
His  was,  however,  a  suffering  obedience,  and  so,  ex- 
piatory; his  death  was  the  highest  perfection  of  obe- 
dience, and  so,  meritorious.  We  need  not  therefore 
very  exactly  distinguish  between  them:  yet  it  is  pro- 
per to  maintain,  that  the  believer  is  pardoned,  because 
his  sin  was  imputed  to  Christ,  and  expiated  by  his 
sacrifice;  and  that  he  is  justified  and  made  an  heir  of 
heaven,  because  Christ  "  brought  in  an  everlasting 
"  righteousness,"  "  which  is  unto,  and  upon,  all  them 
"  that  believe."  Our  Lord  did  not  indeed  bear  all  the 
misery  to  which  the  sinner  is  exposed:  not  being  per- 
sonally guilty,  he  could  not  endure  the  torments  of  an 
accusing  conscience;  knowing  that  he  should  triumph 
nnd  reign  in  glory,  he  could  not  feel  the  horrors  of 
despair;  and  his  infinite  dignity  rendering  him  able 
at  once  to  make  an  all-sufficient  atonement,  it  was  not 
requisite  that  his  sufferings  should  be  eternal,  as  ours 
must  otherwise  have  been.  But  he  endured  the  scorn, 


ATONEMENT  OF  CHRIST. 


187 


the  rage,  and  the  cruelty  of  men,  and  all  which  they 
could  inflict;  the  utmost  malice  of  the  powers  of  dark- 
ness; and  the  wrath  and  righteous  vengeance  of  the 
Father:  he  bore  shame,  pain,  and  death  in  all  its  bit- 
terness; and  what  he  suffered  in  his  soul,  during  his 
agonies  in  the  garden,  and  when  he  exclaimed  on  the 
cross,  "  My  God,  my  God,  why  hast  thou  forsaken 
"  me?"  we  cannot  conceive.  We  only  know,  that 
"  it  pleased  the  Lord  to  bruise  him:"  the  sword  of 
vengeance  awoke  against  him,  and  the  "  Father  spared 
"  him  not."  We  may,  therefore,  conclude,  that  he  en- 
dured as  much  of  that  very  misery,  which  the  wicked 
will  suffer  from  the  wrath  of  God  and  the  malice  of 
the  infernal  powers,  as  could  consist  with  perfect  in- 
nocence and  love,  and  the  sure  hope  of  speedy  and 
final  deliverance. 

Many  objections  have  been  made  to  the  doctrine  of 
a  real  atonement,  and  a  vicarious  sacrifice  for  sin;  as 
if  it  were  irrational,  or  unjust,  or  gave  an  unamiable 
view  of  the  divine  character;  or  as  if  it  were  unfavour- 
able to  the  cause  of  morality  and  virtue:  and  great 
pains  have  been  taken  to  explain  away  the  language 
of  holy  Scripture  on  this  subject,  as  if  it  did  not  imply 
any  of  those  things  which  the  unlearned  reader  is  apt 
to  infer  from  it.  It  cannot  be  expected,  that  I  should 
give  a  particular  answer  to  each  of  these  objections, 
which  result  rather  from  the  state  of  the  heart,  than 
from  any  solid  grounds  of  reasoning:  it  may  suffice 
to  observe  in  general,  that  "  God  hath  made  foolish 
u  the  wisdom  of  this  world;"  that  "  the  natural  man 
"  receiveth  not  the  things  of  the  Spirit  of  God,  for 
"  they  are  foolishness  to  him;"  and  especially,  that 


188 


ON  THE  MERITS  AND 


"  the  preaching  of  the  cross  is  foolishness  to  them  that 
"  perish."  Adverting  to  such  testimonies  of  the  Holy 
Spirit,  we  shall  know  what  to  think  concerning  those 
exclamations  of  irrational  and  absurd,  which  many  of 
those,  who  are  wise  in  this  world  and  in  their  own 
eyes,  employ  in  opposing  the  doctrine  of  the  atone- 
ment.— Neither  can  there  be  any  injustice  in  this 
statement  of  it:  for  if  one,  who  was  both  able  and  will- 
ing to  do  it,  was  pleased  to  ransom  his  brethren  from 
deserved  eternal  ruin,  by  enduring  temporal  sufferings 
and  death  as  their  surety,  what  injustice  could  there 
be  in  accepting  such  a  vicarious  satisfaction  for  sin? — 
And  how  can  that  doctrine  give  an  unamiable  view  of 
the  Deity,  which  shows  him  to  be  infinite  in  righ- 
teousness, holiness,  love,  mercy,  faithfulness,  and  wis- 
dom; and  displays  these,  and  all  other  conceivable 
moral  excellencies,  in  full  perfection  and  entire  har- 
mony? It  can  only  appear  so  to  sinners;  because  jus- 
tice and  holi?iess  are  not  amiable  in  the  eyes  of  the  un- 
just and  unholy.  Or  how  can  that  doctrine  be  preju- 
dicial to  the  cause  of  morality,  which  furnishes  the 
most  powerful  motives  and  encouragements  to  holi- 
ness, and  shows  sin  in  all  its  horrid  deformity,  and  with 
all  its  tremendous  effects;  and  which  lias  uniformly 
done  more  to  "  teach  men  to  deny  ungodliness  and 
"  worldly  lusts,  and  to  live  soberly,  righteously,  and 
"  godly  in  this  present  world,"  than  all  other  expedi- 
ents besides  have  even  appeared  to  do? 

Let  us  then  proceed  to  state  a  few  select  arguments, 
which  demonstrate  that  the  doctrine,  as  it  has  been 
explained  and  illustrated,  is  contained  in  the  holy 
Scriptures. 


ATONEMENT  OF-  CHRIST. 


I.  They  contain  many  plain  and  decisive  declara- 
tions on  the  subject.  It  is  not  only  said,  that  Jesus 
"  redeemed  us  from  the  curse  of  the  law,  being  made 
"  a  curse  for  us;"*  that  "  he  suffered  once  for  sins,, 
"  the  just  for"  (or  instead  of)  "the  unjust:"f  but. 
that  he  "  bare  our  sins  in  his  own  body  on  the  tree;': 
and  "  was  made  sin  for  us.":}:  The  prophet,  speak- 
ing above  seven  hundred  years  before,  "  of  the  suf- 
"  feringsof  Christ  and  the  g*ory  that  should  follow," 
having  observed,  that  he  "  bore  our  griefs  and  carried 
"  our  sorrows,"  "  was  wounded  for  our  transgressions 
"  and  bruised  for  our  iniquities,"  shows  the  reason  of 
this,  by  adding,  that  "  the  Lord  laid,"  or  caused  to 
meet,  "  on  him  the  iniquity  of  us  all:"  so  that  it  ivas 
exacted,  and  he  became  answerable:)  according  to  the 
genuine  meaning  of  the  next  words,  rendered  in  our 
version,  "  He  was  oppressed,  and  lie  was  afflicted." 
Thus  he  would  "justify  many,  for  he  would  bear 
"  their  iniquities,"  and  not  merely  the  punishment  due 
to  them.  We  may,  in  many  cases,  say  that  the  inno- 
cent suffers  for  the  guilty,  when  one  is  exposed  to 
loss  or  pain  by  means  of  another's  fault,  or  for  his  be- 
nefit: but  can  it  be  said,  with  propriety,  that  the  Lord 
lays  upon  the  innocent  sufferer  the  iniquity  of  the  offen- 
der, or  that  the  latter  bears  the  sins  of  the  former;  when 
no  translation  or  imputation  of  guilt  is  intended,  and 
no  real  atonement  made?  If  so,  what  words  can  con- 
vey the  ideas  of  imputation  and  atonement?  What  de- 


»GaI.  iii.  13.  t  1  Pet.  iii.  18.  Is.  liii. 

t  2  Cor.  v.  2).  1  Pet.  ii.  24. 

§  Bishop  Lowth's  Translation  of  Isaiah. 


190 


ON  THE  MERITS  AND 


terminate  meaning  can  there  be  in  language?  Or  what 
doctrine  can  be  deduced  with  certainty  from  the  sa- 
cred oracles"?  The  expressions,  ransom,  redemption, 
purchased,  bought  with  a  price,  propitiation,  and  se- 
veral others,  concur  to  prove  this  doctrine. 

II.  The  testimony  of  John  the  Baptist,  "  Behold 
M  the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
"  world,"*  contains  a  v€ry  conclusive  argument  on 
this  subject.  Whatever  other  reasons  may  be  thought 
of,  for  a  lamb  being  the  selected  emblem  of  the  Lord 
Jesus;  he  could  not,  as  a  Lamb,  take  aivay  sin,  except 
"  by  the  sacrifice  of  himself."  His  teaching,  rule, 
and  example,  tend  in  different  ways  to  reform  man- 
kind; and  the  influences  of  his  Spirit  sanctify  the  be- 
liever's  heart.  In  these  respects  he  may  be  said  in 
some  sense  to  take  away  sin:  but,  as  a  Lamb,  he  could 
take  away  the  guilt  of  it  only  by  giving  himself  to  be 
"  slain,"  that  he  might  "  redeem  us  to  God  with  his 
"  blood;"  being  the  Antitype  of  the  paschal  lambs 
and  daily  sacrifices,  even  "  the  Lamb  slain  from  the 
"  foundation  of  the  world." 

III.  When  the  apostle  argued,  that  "  if  Christ  were 
"  not  risen,  the  Corinthian  Christians  were  yet  in  their 
"  sins;"f  what  could  he  mean,  but  that,  as  nothing 
could  prove  the  reality  and  efficacy  of  Christ's  atone- 
ment,  except  his  resurrection,  so  nothing  could  take 
away  their  guilt  but  that  atonement?  For,  their  refor. 


*  Johni.  29. 


t  1  Cor.  xv.  17. 


ATONEMENT  Of  CHRIST. 


191 


mation  and  conversion  to  the  worship  and  service  of 
the  true  God  was  a  fact,  which  could  not  be  denied, 
whatever  men  thought  of  the  doctrines  in  question. 

IV.  The  same  apostle  5says,  that  "  Christ  will  ap- 
"  pear  the  second  time  without  sin  unto  salvation. 

'  But  did  he  not  appear  the  first  time  without  sin? 
'  What  then  is  the  meaning  of  this  proposition  that  at 

*  his  first  coming  he  bare  our  sins,  but  at  his  second 
'  he  shall  appear  without  sin?  The  words  can  have  no 
c  other  imaginable  sense,  but  that  at  his  first  coming 

*  he  sustained  the  person  of  a  Sinner,  and  suffered 
'  instead  of  us;  but  at  his  second  coming  he  shall  ap- 
'  pear,  not  as  a  sacrifice,  but  as  a  Judge.'f 

V.  The  grounds  upon  which  the  apostles  exhort 
men  to  holiness  evince  the  same  point.  They  uniform- 
ly draw  their  arguments,  motives,  and  encourage- 
ments from  the  cross  of  Christ;  "  His  own  self  bare 
"  our  sins  in  his  own  body  on  the  tree,  that  we  being 
"  dead  to  sin,  might  live  unto  righteousness."  "  Ye  are 
"  bought  with  a  price;  therefore,  glorify  God  with 
"  your  bodies  and  spirits  which  are  his!  "J  This  is 
indeed  the  distinguishing  peculiarity  of  their  exhorta- 
tions, in  which  they  differ  from  those  of  all  others, 
who  have  attempted  to  excite  men  to  virtue  or  mora- 
lity. 

VI.  The  appointment  of  the  Lord's  supper,  in  re- 


»  Heb.  ix.  28.  t  Tiliotson. 

\  1  Cor.  vi.  20.  1  Pet.  ii.  24.  2  Cor.  v.  14,  15.  Eph.  v.  1,2, 
25,  26.  Tit.  ii.  1 1 — 14.  1  Pet.  i.  13—20. 


192 


ON  THE  MERITS  AND 


membrance  of  the  body  of  Christ  broken,  and  his 
blood  poured  out,  and  as  a  representation  of  the  man- 
ner in  which  we  become  interested  in  the  blessings  of 
his  salvation,  even  by  "  eating  his  flesh  and  drinking 
*'  his  blood,"*  is  a  most  conclusive  argument  on  this 
subject.  The  peculiar  nature  and  intent  of  this  ordi- 
nance will  be  considered  in  a  future  Essay:  but  the 
special  event  commemorated,  and  the  words  of  our 
Lord  when  he  appointed  it,  "  This  is  my  blood  of  the 
"  New  Testament,  which  is  shed  for  you  and  for  many, 
"  for  the  remissions  of  sins;"  do  manifestly  prove 
that  his  death  was  a  real  atonement;  that  this  atone- 
ment is  the  grand  peculiarity  of  the  gospel;  and  that 
no  man  is  a  genuine  Christian,  unless  by  true  faith  he 
become  a  partaker  of  that  inestimable  benefit. 

VII.  Lastly,  The  songs  of  the  redeemed  in  heaven, 
even  of  those  "  who  had  come  out  of  great  tribula- 
l{  tion,"  and  had  shed  their  blood  as  martvrs  in  the 
cause  of  Christ,  may  well  close  these  brief,  but  un- 
answerable, arguments  in  proof  of  this  important  doc- 
trine. Without  one  discordant  voice,  they  ascribe  their 
salvation  to  "  the  Lamb  that  was  slain,  and  had  re- 
"  deemed  them  to  God  with  his  blood;"  "  Who  had 
"  washed  them  from  their  sins  in  his  own  blood." 
But  in  what  sense  could  the  Lamb  that  was  slain  wash 
them  from  their  sins  in  his  own  blood,  unless  he  were 
truly  and  literally  an  atoning  sacrifice  for  them?  This 
likewise  shows  the  vast  importance  of  the  doctrine  in 
the  Christian  system.  It  is  indeed  essential  to  it:  for 


«  John  vi.  48—58. 


ATONEMENT  OF  CHRIST. 


193 


he,  who  denies  or  overlooks  it,  cannot  have  the  same 
judgment  of  the  divine  perfections,  law,  and  govern- 
ment, or  of  the  evil  and  desert  of  sin,  as  real  Chris- 
tians have.  He  cannot  approach  God  in  the  same  way, 
or  with  the  same  plea.  He  cannot  exercise  the  same 
kind  of  repentance  or  faith;  or  feel  himself  under  the 
same  obligations,  and  influenced  by  the  same  motives, 
as  they  are.  He  cannot  pray,  or  thank  and  bless  God, 
for  the  same  benefits;  or  have  the  same  reasons  for 
gratitude,  humility,  patience,  and  meekness.  In  a 
word,  he  cannot  be  meet  for  the  same  heaven;  but 
would  dislike  the  company,  dissent  from  the  worship, 
and  disrelish  the  employments  and  pleasures,  of  those 
who  ascribe  all  their  salvation  to  the  atoning  blood  of 
the  Lamb.  And  is  not  this  sufficient  to  prove  that  he 
cannot  possibly  be  a  partaker  of  the  hope,  the  love, 
the  joy,  which  are  peculiar  to  the  religion  of  the  cru- 
cified Emmanuel? 

It  is,  however,  to  be  feared  that  numbers  assent  to 
this  doctrine,  who  neither  understand  its  nature  and 
tendency,  nor  are  suitably  influenced  by  it.  The  cross 
of  Christ,  when  contemplated  by  an  enlightened  mind, 
most  emphatically  teaches  the  glory  and  beauty  of  the 
divine  character;  the  reasonableness  and  excellence  of 
the  moral  law;  the  value  of  immortal  souls;  the  vanity 
of  earthly  distinctions;  the  misery  of  the  most  pros- 
perous transgressors;  the  malignity  of  sin;  the  lost 
state  of  man;  the  presumptuous  nature  of  every  self- 
righteous  confidence;  the  inestimable  value  of  this 
foundation  for  our  hope;  the  sinnei's  motives  and  en- 
couragements to  repentance,  and  the  believer's  obli- 
gations to  the  most  self-denying  and  devoted  obedL 

Vol.  V.  C  c 


194 


ON  THE  MERITS  AND 


cnce  to  his  reconciled  God  and  Father.  — He  there- 
fore, who  truly  believes  and  understands  this  doc- 
trine, and  who  glories  in  the  cross  of  Christ  alone, 
habitually  gives  his  eternal  concerns  a  decided  prefer- 
ence to  every  worldly  object.  He  feels  an  e«ruei>t  de- 
sire to  promote  the  salvation  of  mankind,  especially 
of  those  who  are  most  dear  to  him.  He  is  '  a  cified 
u,  to  the  world,  and  the  world  to  him."  He  repents 
of  all  his  sins,  forsaking  and  hating  them,  and  seek- 
ing the  crucifixion  of  even  sinful  propensity.  Though 
he  entirely  renounces  all  confidence,  save  in  the  un- 
merited mercy  of  God  in  Christ  Jesus,  he  yet  deems 
it  his  pleasure,  privilege,  and  honour,  to  "  live  to 
"  him,  who  died  for  him  and  rose  again."  The  ex- 
ample and  love  of  Christ  reconcile  him  to  reproach, 
contempt,  self-denial,  and  persecution  for  righteous- 
ness' sake;  and  dispose  him  to  forgiveness,  love  of 
enemies,  enlarged  benevolence,  and  whatever  can 
u  adorn  the  doctrine  of  God  our  Saviour." 

Whilst  we  would  therefore  <{  contend  earnestly  for 
"  the  faith  once  delivered  to  the  saints,"  we  would 
also  caution  every  one  not  to  "  imprison  the  truth  in 
"unrighteousness."  They,  who  vilify  the  atonement, 
are  not  the  only  "  enemies  of  the  cross  of  Christ:" 
for,  such  as  hold  the  doctrine  in  a  carnal  heart,  and 
disgrace  it  by  a  sensual  life,  fall  under  the  same  con- 
demnation.* It  is  to  be  feared,  that  many,  who  are 
zealous  against  the  fatal  Socinian  heresy,  are  tainted 
with  the  abominable  infection  cf  Antinomianism:  and 
that  nurnbers.of  another  description,  who  contend  for 


•Phil.  iii.  13—21. 


ATONEMENT  OF  CHRIST. 


195 


the  doctrine  of  the  atonement,  do  nevertheless  rest 
their  hope  of  salvation  principally  upon  their  own  mo- 
ral goodness,  and  not  on  the  merits  and  expiatory  suf- 
ferings of  Christ.  But,  as  that  "  God  of  all  grace," 
"  who  spared  not  his  own  son,  but  delivered  him  up 
"  for  us  all,"  will  "  with  him  freely  give  all  things"  to 
the  true  believer;  so,  assuredly  in  his  awful  justice  he 
will  not  spare  any  of  those,  who  oppose,  neglect,  or 
abuse  his  great  salvation:  for  "  our  God  is  a  con- 
"  suming  fire." 


ESSAY  X 


On  the  Exaltation  of  Christ,  and  his  appearance  in 
the  presence  of  God  in  our  behalf 

W  HEN  our  Saviour  upon  the  cross  was  about  to 
commend  his  spirit  into  the  Father's  hand,  he  said, 
"  It  is  finished."  Whatever  the  types  had  prefigured, 
or  the  prophets  foretold,  concerning  his  obedience, 
conflicts,  and  sufferings;  whatever  the  glory  of  God, 
the  honour  of  the  law,  or  the  rights  and  satisfaction 
of  divine  justice,  required;  and  whatever  was  necessa- 
ry, in  order  to  his  own  final  victory,  triumph,  and  ex- 
altation at  the  right  hand  of  the  Father,  as  our  Advo- 
cate and  Friend,  was  then  fully  accomplished;  that  is, 
as  far  as  it  could  be,  previously  to  his  death,  which 
immediately  followed.  He  then  became  conqueror 
over  the  world,  sin,  and  Satan,  (triumphing  over 
them,  even  on  the  cross;)  and,  having  consecrated  the 
grave  by  his  burial,  to  be  a  sacred  repository  for  the 
bodies  of  his  disciples,  he  arose  on  the  third  day  a 
mighty  Victor  over  the  king  of  terrors:  and  at  that 
crisis  commenced  the  glory  which  was  to  follow  his 
sufferings. 


on  Christ's  exaltation,  Sec.  197 

The  evidences  of  our  Lord's  resurrection  have  been 
already  considered;*  the  ends  answered  by  that  great 
event  may  here  be  briefly  mentioned.  He  thus  con- 
firmed, beyond  all  reasonable  doubt,  every  part  of  the 
doctrine  which  he  had  taught;  proving  especially  that 
he  was  the  Son  of  God,  in  the  peculiar  and  appropri- 
ate sense,  in  which  he  had  claimed  that  high  relation 
to  the  Father,  and  for  which  he  had  been  condemned 
as  a  blasphemer.  He  fully  evinced,  that  his  atonement 
had  been  accepted,  and  had  effectually  answered  those 
great  and  gracious  purposes,  for  which  it  had  been 
made.  He  thus  became  capable  of  possessing  in  our 
nature  the  mediatorial  throne,  which  had  been  cove- 
nanted to  him  as  the  reward  of  his  obedience  and  suf- 
ferings; and  to  appear,  as  our  Advocate  and  Interces- 
sor, in  the  presence  of  the  Father:  being  our  Brother, 
and  glorying  in  that  condescending  relation  to  us. 
And  finally,  he  was  the  first-fruits  of  the  general  re- 
surrection, the  earnest  and  pledge  of  that  grand  and 
interesting  event. 

I  shall  not  further  enlarge  on  the  circumstances  of 
our  Lord's  resurrection,  or  on  the  instructions  that 
may  be  deduced  from  it:  but  as  his  mediation  is  na- 
turally divided  into  two  distinct  parts,  it  regularly  falls 
within  the  plan  of  this  work,  to  consider  at  present 
that  part  which  he  now  performs  in  his  heavenly  glory, 
as  we  before  did,  that  which  he  fulfilled  during  his  hu- 
miliation on  earth.  From  the  depth  of  his  voluntary 
abasement,  "  he  ascended  up  far  above  all  heavens, 
"  that  he  might  fill  all  things."  He  then  "  led  cap- 


*  Essay  I.  p.  14—17, 


198       on  Christ's  exaltation,  and 

"  tivity  captive,  and  received  gifts  for  men,  yea, 
"  for  the  rebellious  also;  that  the  Lord  God  might 
"  dwell  among  them."*  "  For  the  heavens  must 
"  receive  him,  until  the  restitution  of  all  things."f 
"  I  go,"  says  he  to  his  disciples,  "to  prepare  a  place 
i*  for  you;  and  if  I  go  to  prepare  a  place  for  you;  I 
"  will  come  again  and  receive  you  to  myself,  that 
"  where  I  am  there  ye  may  be  also."| — We  will 
therefore,  in  this  Essay,  point  out  the  purposes  for 
which  Jesus,  "our  Forerunner,  hath  for  us  entered 
"  into  heaven,"  and  the  means  by  which  he  prepares 
the  way  for  our  admission  to  the  same  place  of  holy 
felicity. 

The  royal  prophet  introduces  Jehovah  declaring 
with  an  oath,  which  denoted,  "  the  immutability  of 
"  his  counsel,"  that  the  Messiah  was  constituted  "  a 
"  Priest  for  ever,  after  the  order  of  Melchizedek;"§ 
and  the  apostle  thence  argues,  that  the  Aaronick 
priesthood  was  never  intended  to  be  perpetual.  Now 
Melchizedek's  priesthood  especially  differed  from  that 
of  Aaron,  in  that  it  united  the  regal  power  with  the 
sacerdotal  office;  which  showed  that  the  Messiah  was 
to  "  be  a  Priest  upon  a  throne."||  Before  we  proceed 
with  the  subject,  however,  I  would  observe,  that  this 
affords  us  a  most  conclusive  proof  of  our  Lord's 
Deity.  The  sacred  historian  makes  no  mention  of 
Melchizedek's  "  father,  mother,  pedigree,  beginning 
"  of  life,  or  end  of  days;"  but  introduces  him  to  our 


*  Ps.  Ixviii.  18.  Eph.  iv  7 — 16.  t  Acts  iii.  21. 

J]John  xiv.  2,  3.  §  Ps.  ex.  4.  Gen.  xiv.  18.  Heb.  vii. 

II  Zee.  vi.  12,  13. 


APPEARANCE  BEFORE  GOD  FOR  US.  199 

notice,  with  mysterious  abruptness;  he  "  being," 
says  the  apostle,  ' 4  made  like  unto  the  Son  of  God."* 
But  in  what  sense  could  this  circumstance  render  him 
"  like  the  Son  of  God,"  or  a  proper  type  of  him,  ex- 
cept as  it  was  a  shadow  of  his  eternal  pre-existence? 
As  man,  lie  had,  beginning  of  life  like  his  brethren: 
and  if  he,  who  tabernacled  in  our  nature,  had  been  a 
pre-existent  creature  of  the  highest  order,  he  must 
nevertheless  have  had  beginning  of  life;  and  the  em- 
phatical  silence  of  Moses,  respecting  the  birth  of  Mel- 
chizedek,  could  not  have  represented  him,  in  any 
sense,  as  "  like  to  the  Son  of  God." 

The  High  Priesthood  of  Christ  in  the  sanctuary 
above,  first  requires  our  consideration. — On  the  great 
day  of  atonement,!  the  high-priest,  (not  arrayed  in  his 
robes  of  glory  and  beauty,  but  clothed  in  linen  gar- 
ments like  his  brethren,)  having  offered  the  sin-offer- 
ings for  himself  and  for  the  people,  entered  the  holy  of 
holies,  with  the  sprinkling  of  blood,  and  the  burning 
of  incense  by  the  fire  taken  from  the  alter  of  burnt- 
offering:  and  thus,  as  Israel's  typical  intercessor,  he 
appeared  before  the  mercy-seat,  as  in  the  presence  of 
God,  for  them.  From  the  holy  nation  a  holy  tribe  was 
selected,  from  that  tribe  a  holy  family,  and  from  that 
family  a  holy  person;  (that  is  typically  and  by  conse- 
cration:) yet  even  this  individual,  selected  with  such 
care  and  so  many  precautions,  from  the  whole  human 
race,  was  not  allowed  on  pain  of  death  to  enter  within 
the  veil,  or  to  approach  Jehovah  even  on  a  mercy- 
seat,  except  on  one  day  in  a  year;  nor  on  that  day, 


•  Heb.  vii.  13. 


t  Lev.  xvi» 


200 


on  Christ's  exaltation,  and 


without  the  previous  offering  of  sacrifices,  the  blood  of 
which  he  must  sprinkle  before  the  ark,  whilst  the 
smoke  of  the  incense  perfumed  the  holy  place.  The 
whole  of  this  appointment  was  calculated  to  show,  in 
the  most  significant  manner,  to  what  an  immense  dis- 
tance from  their  offended  Creator  sin  had  removed 
fallen  men;  and  how  difficult  it  was  to  render  their 
return,  and  re-admission  to  his  favour,  consistent 
with  the  honour  of  his  infinite  justice  and  holiness. 

In  like  manner,  our  great  High  Priest,  laying  aside 
his  robes  of  light  and  majesty,  appeared  in  the  mean 
attire  of  our  nature;  and  was  made  in  "  all  things  like 
"  unto  his  brethren,"  except  as  he  was  free  from  the 
least  defilement  of  sin:  and,  having  on  earth  offered  his 
one  all-sufficient  sacrifice,  he  ascended  into  heaven,  to 
appear  before  the  Mercy-seat,  in  the  true  sanctuary, 
in  the  immediate  "  presence  of  God,  for  us;"  bearing 
our  nature,  and  pleading  in  our  behalf  the  merits  of 
his  perfect  obedience  and  inestimable  atonement;  that 
we  might  be  delivered  from  "  going  down  into  the 
"  pit,"  through  the  "  ransom"  which  he  had  paid  in  our 
behalf.*  The  apostle,  writing  to  the  Hebrews,  discus- 
ses this  subject  very  fully,  and  shows  in  how  many 
and  important  particulars  the  Antitype  exceeded,  and 
consequently  differed  from,  the  Type.  With  lively 
and  joyful  gratitude  he  expatiates  on  the  compassion, 
faithfulness,  and  power  of  our  great  High  Priest;  on 
his  divine  dignity,  and  his  condescension  in  assuming 
our  nature,  and  owning  us  as  his  brethren;  on  his  sym- 
pathy with  us  in  our  sorrows  and  temptations;  on  the 


*  Job  xxxiii.  24. 


APPEARANCE  BEFORE  COD  FOR  US.  201 


prevalency  of  his  intercession,  and  the  unchangeable 
nature  of  that  office  which  he  ever  liveth  to  perform. 
He  shows  us,  that,  by  the  offering  of  his  flesh,  "  the 
"  way  into  the  holiest  is  laid  open,"  and  that  we  may 
now  draw  near  with  boldness,  through  the  rended 
veil,  to  the  Mercy-seat  of  our  reconciled  God;  that  by 
the  blood  of  the  new  covenant,  "  the  heavenly  things 
"  themselves  are  purified;"  (that  is,  they  are  not  pol- 
luted by  the  admission  of  sinners  to  them  in  this  ap- 
pointed way;)  and  that  "such  a  High  Priest  became 
"  ms,"  or  suited  our  case,  "  who  was  holy,  harmless, 
"  undefined,  and  separate  from  sinners."  In  another 
epistle,  he  grounds  his  defiance  of  all  enemies,  prin- 
cipally on  this  doctrine,  that  Christ  "  died,  yea,  rather 
"  is  risen  again,  and  is  even  at  the  right  hand  of  God; 
"  where  he  also  maketh  intercession  for  us:"*  And  to 
another  church  he  shows,  that  "  through  him  both 
"  Jews  and  Gentiles  have  access  by  one  Spirit  unto 
"  the  Father."f  In  like  manner,  John  also  thus  in- 
structs his  Christian  brethren,  "  If  any  man  sin,  we 
"  have  an  Advocate  with  the  Father,  Jesus  Christ  the 
"  righteous;  and  he  is  the  propitiation  for  our  sins; 
"  and  not  for  ours  only,  but  also  for  the  sins  of  the 
"  whole  world.  "J  Many  other  testimonies  to  the  same 
effect  might  be  adduced:  but  these  may  suffice  to  our 
present  purpose;  except  as  we  advert  to  our  Lord's 
own  words,  when  he  says,  "  I  am  the  Door;  by  me, 
"  if  any  man  enter  in,  he  shall  be  saved;"  and,  "  I  am 
"  the  Way,  the  Truth,  and  the  Life,  no  man  cometh 


*  Rom.  viii.  33 — 39 
\  1  John  ii.  1,  2. 
Vol,  V, 


t  Eph.  ii.  18, 


Dd 


202  ON  CHRIST'S  EXALTATION,  AND 

"  to  the  Father,  but  by  me:"*  and  to  his  prayer  in 
behalf  of  his  disciples  just  before  his  crucifixion,  which 
may  be  considered  as  the  specimen  and  substance  of 
his  intercession.'!"  From  these  Scriptures  we  learn, 
that  sinners  are  not  admitted  in  their-  own  name,  even 
to  a  mercy- scat  to  supplicate  pardon;  but  in  the  name 
and  through  the  intercession  of  Christ:  that  their  pleas 
must  not  be  drawn  from  their  own  character,  situation, 
or  services;  nor  even  from  the  general  goodness  and 
compassion  of  God;  but  wholly  from  the  Person, 
work,  and  merits  of  Emmanuel;  and  that  his  pleas  in 
their  behalf  are  wholly  deduced  from  what  he  hath 
done  and. suffered,  in  their  nature  and  for  their  be- 
nefit. 

It  is  not  necessary  or  proper  for  us  to  imagine  any 
outward  transaction,  which  accords  to  a  high-priest 
burning  incense,  to  an  advocate  pleading  a  cause,  or 
to  a  friend  and  brother  making  intercession.  Heavenly 
things  are  represented  to  our  minds  under  such  em- 
blems, to  give  us  true  ideas  of  their  nature,  not  to 
convey  to  us  adequate  apprehensions  of  the  manner  of 
them.  Thus  Christ  is  represented  as  appearing  in 
heaven,  as  a  Lamb  that  had  been  slain,  to  instruct  us 
in  the  reality  and  efficacy  of  his  atonement;  and  his 
officiating  as  a  Priest,  or  pleading  as  an  Advocate, 
conveys  important  instruction  and  encouragement. 
Thence  we  may  learn,  that  his  interposition  in  our 
behalf,  through  the  merits  of  his  obedience  unto  death, 
renders  our  sinful  persons  and  services  accepted  with 
the  Father,  and  secures  to  us  deliverance  from  every 


•  Johns.  9.  xiv.  6. 


t  John  xvii. 


APPEARANCE  BEFORE  GOD  FOR  US.  203 

enemy  and  evil,  the  supply  of  every  want,  and  the 
eternal  enjoyment  of  all.  felicity.  Further  than  this  we 
need  not  determine:  he  and  the  Father  are  One,  in 
essence,  counsel,  and  will;  and  his  mediation  cannot 
but  be  effectual,  in  behalf  of  ali  who  come  to  God 
through  him.  For  it  hath  been  repeatedly  observed, 
(though  opposers  of  these  doctrines,  either  wilfully 
or  carelessly,  remain  ignorant  of  it,)  that  the  atone- 
ment and  intercession  of  Christ  were  not  intended  to 
induce  God  to  show  mercy;  but  to  render  the  exercise 
of  his  love  to  sinners  consistent  with  the  honour  of  his 
law,  and  the  glory  of  his  name:  and  this  single  propo- 
sition, well  understood,  suffices  to  prove  w  hole  vo- 
lumes that  have  been  published  on  the  subject,  to  be 
an  empty  contest  with  an  imaginary  opponent,  and  a 
triumph  for  an  ideal  victory.  Whilst  our  Lord,  there- 
fore, directed  his  disciples  to  ask  in  his  name,  and 
promised  that  he  would  pray  the  Father  for  them;  he 
also  subjoined  in  another  place,  "  1  say  not,  that  I 
"  will  pray  the  Father  for  you:  for  the  Father  himself 
"  loveth  you;  because  ye  have  loved  me,  and  have 
"  believed  that  I  came  out  from  God."*  His  general 
plea,  in  behalf  of  "  all  who  come  to  God  through 
"  him,"  suffices;  nor  is  it  necessary  for  the  well-be- 
loved Son  of  the  Father  to  be  particular,  or  to  use 
importunity  with  him,  to  induce  him  to  grant  all  co- 
venanted blessings  to  his  beloved  children. 

The  intercession  of  Christ  is,  in  its  very  nature, 
entirely  different  from  the  supplications  which  we 
make  for  one  another.  When  we  pray,  according  to 


*  Johnxiv.  13 — 17.  xvi.  26,  27. 


204       on  Christ's  exaltation,  and 

our  duty,  for  our  brethren  and  fellow  sinners,  our  re- 
quests are  admissible  and  acceptable  only  through  his 
mediation.  We  do  not  come  in  our  own  name,  we 
rest  not  our  inter  cession  on  our  own  services,  we  make 
no  claim  to  the  mercy  we  ask,  nor  have  any  complete 
assurance  that  we  shall  prevail.  If  indeed  our  requests 
be  duly  presented,  they  will  be  accepted;  and  if  they 
be  not  granted  in  the  sense  we  meant  them,  they  will 
return  into  our  own  bosom.  But  the  intercession  of 
Christ,  for  his  disciples,  is  made  in  his  own  name,  on 
the  ground  of  his  own  merits  and  dignity,  according 
to  the  covenant  ratified  with  and  by  him,  and  with  the 
absolute  certainty  of  success. — This  shows  the  sin 
and  idolatry  of  worshipping,  or  coming  to  God 
through,  other  mediators:  for  either  these  were  sin- 
ners, that  were  brought  to  heaven  through  the  merits 
and  intercession  of  Christ,  though  they  are  thus  ad- 
dressed as  his  competitors;  or  they  are  created  angels, 
not  at  all  related  to  us,  and  utterly  destitute  of  every 
plea  which  they  may  urge  in  cur  behalf;  having  never 
been  appointed  to  the  mediatorial  office,  and  never 
having  thought  of  intruding  into  it.  So  that  to  wor- 
ship saints  and  angels,  even  as  intercessors,  is  an  as- 
cription, to  servants  and  creatures,  of  that  honour, 
which  belongs  to  the  only-begotten  Son  alone;  and 
they,  who  thus  dishonour  "  the  Son,  do  not  honour 
"  the  Father  that  sent  him." 

The  intercession  of  Christ  is  presented  in  behalf  of 
*'  all,  who  come  to  God  through  him,"  or  "  who 
"  pray  in  his  name;"  and  all  men  are  invited  to  re- 
turn in  this  way  to  the  Lord;  assured  that  Christ  will 
not  refuse  to  maintain  the  cause  of  any  one,  whatever 


APPEARANCE  BEFORE  GOD  FOR  US.  205 

he  hath  been  or  is,  who  uprightly  seeks  the  benefit  of 
his  mediation:  there  is  however  a  sense,  in  which  it  is 
not  general,  but  particular.  If  he  intercede  for  those, 
wh<?  aie  now  living  without  faith  or  prayer,  or  in  the 
practice  of  sin;  it  will  shortly  appear  by  their  repent- 
ance and  conversion:  for  he  never  pleaded  in  behalf 
of  those,  who  continue  to  the  last  unbelieving  and 
ungodly,  as  the  event  shows.*  His  intercession,  there- 
fore, is  intended  to  give  us  "  this  confidence,  that,  if 
"  we  ask  any  thing,  according  to  the  will  of  God,  he 
"  heareth  us:"f  but  it  can  form  no  just  ground  of  en- 
couragement to  those  who  do  not  pray  at  all;  who 
come  before  God,  not  in  the  name  of  Jesus,  but  with 
other  pleas;  who  ask  such  things  as  God  hath  not  pro- 
mised, or  whose  prayers  are  mere  lip-labour  and  hy- 
pocrisy. 

We  are  then  instructed  to  approach  the  Father, 
through  the  mediation  of  the  Son,  for  the  forgiveness 
of  our  sins,  the  acceptance  of  our  persons  and  servi- 
ces, and  all  things  immediately  connected  with  eternal 
salvation;  and  for  all  temporal  benefits,  as  far  as  infi- 
nite wisdom  sees  them  conducive  to  our  real  good. 
But  especially  we  are  encouraged  in  his  name  to  pray 
for  the  Holy  Spirit,  to  illuminate,  renew,  purify,  com- 
fort, and  strengthen  our  souls;  to  furnish  us  with  that 
measure  of  spiritual  gifts  which  our  situations  re- 
quire; and  to  support  us  under  the  trials  to  which  we 
may  be  exposed.  We  also  expect,  that,  through  this 
heavenly  Advocate,  our  prayers  for  our  friends,  our 
enemies,  our  brethren,  or  the  church  at  large,  will  be 


*  John  xvii.  9—20.         t  1  John  V.  H,  15. 


206  ON  CHRIST'S  EXALTATION,  AND 

accepted,  and  answered  in  the  most  desirable  manner; 
notwithstanding  our  unworthiness  and  the  imperfec- 
tion of  our  duiies;  that  our  praises  and  thanksgivings 
will  ascend  as  a  sacrifice  well  pleasing  to  God;  and 
that  our  feeble  endeavours  to  serve  and  honour  him, 
though  in  strict  justice  they  merit  condemnation,  will 
receive  a  large  and  gracious  reward. 

But  our  exalted  Redeemer  not  only  appears  "  in 
"  the  presence  of  God  for  us,"  as  a  merciful  High 
Priest,  but  also  as  a  glorious  King;  for  he  is  a 
"  Priest  after  the  order  of  Melchizedek,"  a  King  of 
Peaceandof  Righteousness.  AsaKinghe  confers  bless- 
ings and  affords  protection,  he  enacts  laws,  demands 
obedience,  obtains  victories,  and  exercises  authority; 
and  he  will  at  length  administer  justice  to  the  whole 
rational  creation. — "  All  power,"  says  he,  "  is  given 
u  unto  me,  in  heaven,  and  in  earth."*  "  The  angels, 
"  that  excel  in  strength,"  are  "  his  mighty  angels." 
"  He  is  gone  into  heaven,  and  is  at  the  right  hand  of 
"  God,  angels,  authorities,  and  powers  being  made 
"  subject  to  him:"f  the  Father  hath  "  set  him  at  his 
"  own  right  hand  in  heavenly  places,  far  above  all 
"  principality,  and  power,  and  might,  and  dominion, 
"  and  every  name  that  is  named,  not  only  in  this 
"  world,  but  in  that  which  is  to  come:  and  hath  put 
"  all  things  under  his  feet;  and  gave  him  to  be  Head 
"  over  all  things  to  the  church;  which  is  his  body, 
"  the  fullness  of  him  that  filleth  all  in  all.  "J  "  He 
"  hath  also  committed  all  judgment  unto  him,  that 


*  Matt,  xxviii.  18.  t  1  Pet.  iii.  22. 

t  Eph.  i.  20—23.      Phil.  ii.  9—1 1. 


APPEARANCE  BEFORE  COD  FOR  US.  207 

"  all  men  might  honour  him,  even  as  they  honour  the 
"  Father."* — The  expressions  given  and  committed, 
with  others  of  similar  import,  evidently  relate  to  him, 
as  Man  and  Mediator,  and  in  no  respect  deduct  from 
the  energy  of  this  language  of  the  Holy  Spirit:  for 
who  must  he  be  originally,  who  can  receive  in  his 
delegated  character  such  authority,  and  exercise  such 
powers?  What  creature  could  sustain  the  weight  of 
that  dominion,  which  rests  on  the  shoulders  of  him, 
who  was  a  "  Child  born,  and  a  Son  given  unto  us?"f 
No  doubt  he,  of  whom  such  things  are  spoken,  is 
"  the  mighty  God,"  "the  Lord  from  heaven,"  "God 
"  manifest  in  the  flesh."  That  one,  truly  man,  should 
exercise  absolute  authority  over  all  angels,  who  serve 
him  in  ministering  to  his  redeemed  people;  that  he 
should  have  "  the  keys  of  death  and  the  unseen 
"  world;  "J  and  that  the  universal  kingdom  of  nature 
and  providence  should  be  administered  by  him,  is  a 
most  surprising  mystery:  but  that  all  this  should  be 
to  subserve  the  good  of  such  worthless  creatures  as 
we  are,  is  most  stupendous  and  inconceivable  love! 
And  they  must  have  very  high  thoughts  of  human 
nature,  or  very  low  apprehensions  of  the  infinite  God, 
who  can  suppose  a  mere  man  to  be  capable  of  such 
pre-eminent  dignity  and  authority. 

It  is  a  firm  ground  of  admiring  and  thankful  exul- 
tation, that  he,  who  is  our  Brother  and  Friend,  thus 
rules  all  worlds  with  absolute  sway,  as  "  King  of  kings, 
"  and  Lord  of  lords."  The  rise,  fall,  and  revolutions 


*  John  v.  2 1—27.  Rom.xiv.  10— .12.  2  Thess.  i.  7— 10. 
tls.  ix.  6,  7.  \  Rev.  i.  18. 


208  ON  CHRIST'S  EXALTATION,  AND 

of  empires  are  ordered  by  him:  and  he  hath  all  hearts 
in  his  hand,  and  turneth  them  as  he  pleaseth.  For  the 
Father  "  hath  set  his  King  upon  his  holy  hill  of  Zion," 
in  defiance  and  contempt  of  the  opposition  oi  all  those 
that  say,  "  Let  us  break  his  bonds  asunder,  and  cast 
"  away  his  cords  from  us;"  and  "  with  his  iron  rod 
*  he  will  dash  them  in  pieces  like  a  potter's  vessel. 
"  Be  wise  now,  therefore,  O  ye  kings;  be  instructed, 
"  ye  judges  of  the  earth:  kiss  the  Son,  lest  he  be  an- 
"  gry>  ar,d  )'e  P^rish  from  the  way,  when  his  wrath  is 
"  kindled  but  a  little."* — The  duration,  prosperity, 
and  termination  of  every  man's  life  are  appointed  by 
him;  and  the  doom  of  every  soul.  Storms  and  tem- 
pests, pestilences  and  earthquakes,  are  his  servants; 
and  all  nature  obeys  his  word,  of  judgment,  or  of  mer- 
cy. Tyrants  and  persecutors  accomplish  his  secret 
purposes,  though  "  they  mean  not  so:"  nor  can  de- 
ceivers, by  their  unwearied  efforts,  exceed  the  limits 
which  he  assigns  to  them.  Even  apostate  spirits  know 
his  power,  and  reluctantly  obey  his  mandate.  When 
he  was  "  in  the  form  of  a  servant,"  a  legion  of  them 
could  not  so  much  as  possess  a  herd  of  swine  without 
his  permission;  nor  can  any  of  them  defeat  his  coun- 
sels, escape  his  detection,  or  avert  his  omnipotent 
vengeance. — "  His  riches  are  unsearchable;"  "  in 
"  him  are  hid  all  the  treasures  of  wisdom  and 
"  knowledge;"  "  all  the  fulness  of  the  Godhead 
"  dwells  in  him  bodily;"  yea,  the  fulness  of 
the  Spirit  of  wisdom,  truth,  power,  and  holi- 


*  Psalm  ii. 


APPEARANCE  BEFORE  GOD  FOR  US.  209 

ness;  and  "  from  his  fulness  all  his  people  receive."* 
He  governs  all  events  in  that  manner,  which  may  best 
promote  the  safety  and  happiness  of  his  church,  and  of 
true  believers.  Therefore  "  all  things  work  together 
"  for  good  to  them  that  love  God."  None  "  can  pluck 
"  any  of  them  out  of  his  hands;  "f  "  No  weapon  form- 
11  ed  against  them  shall  prosper."  "  Nothing  shall  se- 
"  parate  them  from  the  love  of  God."  "  Jehovah  is 
w  their  Shepherd;  they  shall  not  want."  Tribulations, 
temptations,  persecutions,  conflicts,  yea,  death  itself, 
are  instruments  in  the  hands  of  Christ,  to  prepare  them 
for  "  an  exceeding  and  eternal  weight  of  glory,"  and 
"  in  all  things  they  will  be  made  more  than  conquer- 
"  ors,"  until  they  are  enriched  with  everlasting  felici- 
ty.— But  this  power  is  equally  formidable  to  obstinate 
unbelievers:  all,  who  will  not  have  Christ  to  reign 
over  them,  will  be  destroyed  as  his  enemies:  no  refuge 
can  be  found  from  his  intolerable  indignation,  no  re- 
sistance made  to  his  omnipotent  word. 

This  kingdom  shall  endure  through  all  ages,  to  the 
end  of  time:  then  his  power  will  raise  the  dead.  He 
will  "  judge  the  world  in  righteousness,"  and  decide 
the  eternal  state  of  all  mankind:  and  thus  the  design 
of  his  delegated  authority  being  completely  answered, 
he  will,  as  Mediator,  deliver  up  "  the  kingdom  to 
"  God,  even  the  Father;"  the  absolute  dominion  of 
the  Creator  will  be  re-established,  and  "  God  will  be 
"  all  in  all." 

It  scarcely  needs  be  observed,  that  the  authority, 


*  Is.  xi.  2 — 5.  John  i.  16.  iii.  34.  Col.  ii.  3, 9. 
t  John  x.  27,  30, 
Vol.  V.  E  e 


210  ON  CHRIST'S  EXALTATION,  AND 

protection,  and  munificence  of  our  glorious  King  de- 
mand of  us  implicit  and  unreserved  obedience.  The 
faith,  that  welcomes  his  salvation,  "  worketh  by  love," 
and  ensures  a  cheerful  attention  to  his  commands:  all 
the  precepts  of  Scripture  are  either  the  mandates  of 
Christ  our  King,  to  those  who  share  the  blessings  of 
his  peaceful  rule;  or  they  constitute  that  law  which  is 
"  the  ministration  of  death"  and  condemnation. 
Though  his  commands  coincide  with  the  moral  law; 
yet  they  are  modified  differently  as  addressed  to  sin- 
ners who  seek  salvation  by  him.  The  commands  to 
repent,  to  believe,  to  pray,  to  observe  his  ordinances, 
and  to  love  the  brethren,  are  indeed  virtually  contain- 
ed in  the  comprehensive  requirement  of  supreme  love 
to  God,  and  the  love  of  our  neighbour  as  of  ourselves: 
yet  they  are  given  to  sinners  only  through  Christ  and 
the  gospel;  and  those  alone  are  his  true  subjects,  who 
submit  to  his  authority,  and,  from  evangelical  princi- 
ples, uprightly  endeavour  to  obey  his  command- 
ments.* 

We  must  likewise  consider  the  ascended  Redeem- 
er, as  the  great  Prophet  of  his  Church.  He  indeed 
personally  performed  the  prophetical  office  on  earth, 
only  during  his  humiliation:  but,  as  all  the  ancient 
Prophets  were  his  servants  and  representatives;  so, 
the  apostles,  evangelists,  and  penmen  of  the  New  Tes- 
tament were  his  delegates;  and  so  are  all  those  who 
preach  according  to  the  holy  Scriptures.  Christ  is  the 
great  Teacher  of  mankind:  the  whole  revelation  of 
God  is  imparted  to  him:  he  is  the  Word  and  Wisdom 


*  Matt.  vii.  21 — 28.  John  xiv.  21 — 23.  xv.  14. 


APPEARANCE  BEFORE  GOD  FOR  US.  211 

of  the  Father,  and  "  the  Light  of  the  world:"  all  who 
follow  him  have  "  the  light  of  life,"  all  others  abide 
in  darkness.  Divine  truth  is  reposited  in  him  as  in  a 
store-house,  for  our  benefit;  thence  it  is  communica- 
ted to  us  through  the  Scriptures.  The  Holy  Spirit  was 
sent  forth  from  him,  to  inspire  prophets,  apostles,  and 
evangelists;  and  he  still  furnishes  pastors  and  teachers 
for  their  work;  for  these  are  the  "  gifts"  of  the  as. 
cended  Redeemer  to  rebellious  men.*  Moreover,  the 
same  Spirit  prepares  men's  minds  to  receive  the 
truth  in  faith,  and  love,  and  to  understand  its  nature, 
glory,  mid  tendency:  thus  he  gives  efficacy  to  the 
word,  and  applies  his  salvation  to  our  souls. |  So  that 
the  Lord  Jesus,  as  ascended  on  high,  is  the  sole  Pro- 
phet of  the  church,  and  teaches  his  people,  by  his 
word,  by  faithful  ministers,  and  by  his  Holy  Spirit. 
They,  therefore,  who,  with  a  humble,  teachable,  be- 
lieving, and  obedient  disposition,  seek  from  him  the 
knowledge  of  God,  and  of  his  truth  and  will,  in  the 
use  of  his  appointed  means,  will  be  made  wise  to  sal- 
vation; preserved,  in  proportion  to  the  simplicity  of 
their  dependence,  from  errors  and  delusions;  guided 
M  in  the  midst  of  the  paths  of  judgment;"  and  in- 
structed how  to  act  as  circumstances  may  require, 
with  discretion  and  propriety.  But  the  self- wise  of  every 
description,  and  all  who  refuse  to  receive  instruction 
from  Christ,  will  be  entangled  in  error,  and  given  over 
to  strong  delusion,  whatever  their  talents,  opportuni- 
ties, attainments,  reputation,  or  assiduity  may  be. 
And  even  believers  will  be  left  to  fall  into  distressing 


*  Eph.  iv.  8—16. 


t  Matt,  xiii,  1 1—15. 


212        ON  cueist's  exaltation,  and 

mistakes,  if  at  any  time  they  "  lean  to  their  own  un- 
"  derstanding,"  neglect  to  seek  wisdom  from  this 
great  Counsellor,  or  prefer  the  opinion  of  some 
favourite  teacher  to  the  word  of  him  who  is  the  truth 
itself. 

These  distinct  offices  of  our  glorified  Lord  cannot 
be  separated,  either  in  respect  of  his  performance  of 
them,  or  of  our  dependence  on  him.  The  self-righ- 
teous and  the  self-wise  may  seem  willing  to  own  him  as 
their  King;  whilst  the  one  rejects  him  as  a  Prophet, 
and  both  of  them  refuse  to  come  to  God  through  him 
as  their  High  Priest:  on  the  other  hand,  theantinomi- 
an  may  seem  to  rely  on  him  as  a  Priest,  whilst  he  de- 
termines that  "  he  will  not  have  him  to  reign  over  him." 
But  these  and  similar  dependences  are  mere  delusions: 
for  Christ  rules  as  a  Priest  on  his  throne:  he  inter- 
cedes with  regal  authority,  and  he  teaches  his  disci- 
ples to  rely  on  his  atonement  and  advocacy,  to  shelter 
their  souls  under  his  omnipotent  protection,  and  to 
submit  to  his  sovereign  rule.  He  reveals  as  a  Prophet, 
what  he  purchased  as  a  High  Priest,  and  confers  as 
a  munificent  Prince.  The  obedience,  which  he  re- 
quires of  his  subjects,  he  by  his  grace  disposes  and 
enables  them  to  perform,  and  renders  it  accepted 
through  his  intercession.  So  that  they,  who  truly  re- 
ceive him  in  one  of  these  combined  offices,  receive 
him  in  them  all. 

In  this  manner  our  Lord  prepares  the  souls  of  his 
people  for  the  inheritance  which  he  hath  prepared  for 
them;  nor  could  any  one  of  these  distinct  parts  of  his 
mediatorial  undertaking,  apart  from  the  others,  by  its 
utmost  efficacy  accomplish  that  gracious  purpose.  His 


APPEARANCE  BEFORE  GOD  FOR  US. 


213 


sacrifice  and  intercession,  indeed,  render  it  consistent 
with  the  glory  of  God,  to  admit  us  sinners  into  his 
presence,  to  receive  us  to  his  favour,  to  make  us  his 
children,  and  to  give  us  an  inheritance  in  his  own  holy 
habitation:  but  how  should  we  profit  by  this  provision, 
did  he  not  send  forth  his  word  and  his  ministers  to  pro- 
claim the  glad  tidings,  to  give  the  invitations,  and  to 
set  before  us  his  precious  promises  and  new  covenant- 
engagements?  How  can  we  receive  the  advantage 
even  of  this  revelation,  without  we  understand  and  be- 
lieve it?  or  how  shall  we  credit  such  a  humbling  spi- 
ritual message,  except  the  eyes  of  our  minds  be  open- 
ed by  the  Holy  Spirit?*  How  could  we  unholy  crea- 
tures be  made  meet  for  this  holy  inheritance,  without 
the  influences  of  his  new-creating  Spirit?  How  could 
we  overcome  the  powers  of  darkness,  and  all  our  ene- 
mies, if  he  did  not  fight  for  us?  How  could  we  meet 
the  king  of  terrors,  if  he  did  not  engage  to  support 
and  deliver  us;  and  finally  to  raise  our  bodies,  incor- 
ruptible, immortal,  and  glorious,  to  unite  with  our 
souls  in  the  everlasting  enjoyment  of  the  love  of  our 
reconciled  God  and  Father? 

We  indeed  may  consider  Christ  as  our  Shepherd 
and  Physician,  or  in  many  other  characters  illustrative 
of  our  dependence  on  him  and  obligations  to  him:  yet 
they  may  all  with  propriety  be  referred  .to  the  cftices 
of  Prophet,  Priest,  and  King,  according  to  the  old  and 
scriptural  distinction.  These  are  comprised  in  his  ti- 
tle, Christ,  the  Messiah,  the  Anointed  of  God; 
as  prophets,  priests,  and  kings  were  anointed  under 
the  typical  dispensation  of  the  Old  Testament,  f 


*  1  Cor.  ii.  12—14. 
t  Lev.viii.  12.  1  Sam.  x.  !.  xvi.  13.  1  Kings  xix.  16. 


214  ON  CHRIST'S  EXALTATION,  &C. 

Is  this  then  our  creed,  our  experience,  and  our  de- 
pendence? Do  we  thus  receive  and  rely  on  Chiiist 
our  Frophet,  Priest,  and  King?  and  do  we,  in  the  pa- 
tient obedience  of  faith  and  love,  "  wait  for  the  mercy 
"of  our  Lord  Jesus  Christ  unto  eternal  life?"* 
Our  answer  to  these  enquiries,  as  in  the  presence  of 
our  heart-searching  Judge,  is  of  infinite  importance; 
for  this,  and  this  only,  is  genuine  Christianity. 


*  Jude  20,  21. 


0 


ESSAY  XI 


On  Justification. 

All  things  having  been  made  ready  for  the  salva- 
tion of  sinners,  in  the  person  and  mediation  of  the 
great  Redeemer:  it  was  also  necessary,  that  the  me- 
thod, or  medium,  of  appropriating  this  inestimable  be- 
nefit, should  be  clearly  and  expressly  revealed:  and 
this  leads  us  to  the  consideration  of  the  scriptural 
doctrine  of  Justification.  I  shall  therefore,  in  the  pre- 
sent Essay,  briefly  explain  the  meaning  of  the  words 
justify  and  justification,  as  they  are  used  by  the  sa- 
cred writers; — show  that  we  must  be  justified  before 
God  by  faith  alone; — consider  the  peculiar  nature  of 
faith,  and  the  manner  in  which  it  justifies; — assign  a 
few  reasons  why  justification  and  salvation  are  ascrib- 
ed to  faith,  rather  than  to  any  other  holy  dispositions 
or  actions; — and  answer  some  of  the  more  plausible 
objections  to  the  doctrine. 

The  terms  justify  and  justification  are  taken  from 
the  common  concerns  of  life;  and  they  are  applied, 
with  some  necessary  variation  of  meaning,  to  the  deal- 
ings of  God  with  his  rational  creatures;  especially  to 
his  admission  of  sinful  men  into  a  state  of  acceptance, 


216 


ON  JUSTIFICATION". 


and  to  the  privilege  of  being  thus  accepted.  They  de- 
note therefore,  that  such  persons  are  now  dealt  with, 
as  if  they  were  righteous;  being  wholly  exempted  from 
those  sufferings  which  are  strictly  speaking  penal,  and 
entitled  to  the  reward  of  perfect  obedience:  though  in 
themselves  they  have  merited  no  reward,  but,  on  the 
contrary  have  deserved  the  punishment  denounced  in 
the  law  against  transgressors. — These  are  commonly 
said  to  be  forensick  terms;  that  is,  they  refer  to  the 
practice  of  courts  of  justice  among  men;  and  indeed 
they  seem  to  have  been  originally  taken  from  such 
transactions:  yet  this  derivation  gives  us  a  very  in- 
adequate idea  of  their  import.  For  when  a  man  is 
charged  with  a  crime  before  an  earthly  tribunal,  he 
must  be  either  condemned  or  acquitted:  if  he  be  con- 
demned, he  may  be  pardoned,  but  he  cannot  be  justi- 
fied; if  he  be  acquitted,  he  may  be  justified,  but  he 
cannot  stand  in  need  of  pardon.  Moreover,  a  crimi- 
nal may  be  acquitted  for  want  of  legal  evidence,  or 
from  other  causes,  when  there  can  be  no  reasonable 
doubt  of  his  guilt:  yet  no  accusation  for  the  same 
crime  can  be  brought  against  him;  though  he  is  very 
far  from  being  fully  justified,  or  admitted  to  the  full 
enjoyment  of  those  privileges  which  belong  to  an  un- 
suspected member  of  civil  society;  nor  would  he  be 
a  proper  person  to  be  confided  in,  or  advanced  to  a 
place  of  honour  and  responsibility.  Whereas,  if  an  ac- 
cused person  be  £u\\y  justified  from  the  charge  brought 
against  him;  he  suffers  no  degradation  in  his  charac- 
ter, or  disadvantage  in  his  circumstances;  his  integrity 
is  often  placed  in  a  more  conspicuous  light  than  be- 
fore; he  is  considered  as  an  injured  man,  and  is  fre- 


ON  JUSTIFICATION. 


217 


quently  recommended  by  these  circumstances  to  the 
favour  and  confidence  of  the  prince,  or  of  the  people* 
Justification  therefore,  in  the  original  meaning  of  the 
word,  is  not  only  distinct  from  pardon,  but  is  abso- 
lutely incompatible  with  it:  it  implies  far  more  than 
the  acquittal  of  an  accused  person:  it  is  a  declaration, 
that  no  charge  ought  to  have  been  made  against  the 
man;  that  he  is  justly  entitled  to  all  the  privileges  of  a 
good  citizen;  and  that  he  is,  and  ought  to  be,  admissi- 
ble to  every  post  of  honour  and  emolument,  even  as 
if  he  had  never  been  accused.  The  meaning  of  the 
word,  in  other  concerns  of  life,  is  the  same;  if  a  man's 
character  has  been  aspersed,  he  is  said  to  be  com- 
pletely justified,  when  the  charge  is  entirely  refuted, 
and  proved  malicious  or  groundless,  to  the  satisfaction 
of  all  who  enquire  into  it. 

On  the  contrary,  our  justification  before  God  is  al- 
ways connected  with  pardon,  and  implies  that  we  are 
guilty:  and  we  are  justified  as  ungodly,  "righteousness 
being  imputed11  to  us  without  works."  *Jf  we  had  never 
sinned,  we  might  have  been  justified  before  God  by  our 
own  obedience,  according  to  the  common  use  of  the 
word  justification:  no  charge  could  have  been  brought 
or  proved  against  us,  nor  should  we  have  needed  any 
forgiveness.  But  by  breaking  the  holy  law  of  God, 
we  have  forfeited  our  title  to  the  reward  of  righteous- 
ness  according  to  the  law,  and  have  incurred  the  pe- 
nalty of  eternal  misery.  The  justification  therefore  of 
a  sinner  must  imply  something  distinct  from  a  total 
and  final  remission  of  the  deserved  punishment;  namely, 


Vol.  V. 


*  Rom.  iv.  1 — 8, 

Ff 


ON  JUSTIFICATION. 


a  renewed  title  to  the  reward  of  righteousness,  as  com- 
plete and  effective  as  he  would  have  had  if  he  had  ne- 
ver sinned,  but  had  perfectly  performed,  during  the 
term  of  his  probation,  all  the  demands  of  the  divine 
law.  The  remission  of  sins  would  indeed  place  him 
in  such  a  state,  that  no  charge  would  lie  against  him: 
but  then  he  would  have  no  title  to  the  reward  of  righ- 
teousness, till  he  had  obtained  it  by  performing,  for 
the  appointed  time,  the  whole  obedience  required  of 
him;  for  he  would  merely  be  re-admitted  to  a  state  of 
probation,  and  his  justification  or  condemnation  could 
not  be  decided  till  that  were  terminated.  But  the  jus- 
tification of  the  pardoned  sinner  gives  him  a  present 
title  to  the  reward  of  righteousness,  independent  of 
his  future  conduct,  as  well  as  without  respect  to  his 
past  actions.  This  is  evidently  the  scriptural  idea  of 
justification:  it  is  uniformly  represented  as  immediate 
and  complete,  when  the  sinner  believes  in  the  Lord 
Jesus  Christ;  and  not  as  a  contingent  advantage,  to  be 
waited  for  till  death  or  judgment:  and  the  arguments, 
which  some  learned  men  have  adduced,  to  prove  that 
justification  means  nothing  else  than  forgiveness  of 
sins,  only  show  that  the  two  distinct  blessings  are 
never  separately  conferred.  David,  for  instance,  says, 
"  Blessed  is  the  man,  to  whom  the  Lord  imputeth 
"  not  iniquity;"*  and  Paul  observes,  that,  in  that  pas- 
sage, "  David  describeth  the  blessedness  of  the  man, 
"  unto  whom  God  imputeth  righteousness  without 
"  works. "t  This  does  not  prove,  that  "  not  imputing 
"  sin,"  and  "  imputing  righteousness,"  are  synoni- 


*  Ps.  xxxii.  2. 


t  Rom.  iv.  6. 


ON  JUSTIFICATION. 


219 


mous  terms:  but  merely,  that  where  God  does  not  im- 
pute sin  he  does  impute  righteousrtess;  and  that  he  con- 
fers the  title  to  eternal  life,  on  all  those  whom  he  res- 
cues from  eternal  death.*  Indeed  exemption  from 
eternal  punishment,  and  a  right  to  an  actual  and  vast 
reward,  are  such  distinct  things,  that  one  cannot  but 
wonder  they  should  be  so  generally  confounded  as 
they  are,  in  theological  discussions. — In  the  Scrip- 
tures, however,  justification  undoubtedly  signifies  that 
God  hath  given  the  sinner  a  right  and  title  to  eternal 
life,  accounting  him  righteous  by  an  act  of  sovereign 
grace;  so  that  "  there  is  no  condemnation  for  him;"  but 
being  thus  justified,  "  he  is  made  an  heir,  according 
"  to  the  hope  of  eternal  life."f 

Every  attentive  reader  of  the  Scriptures,  especially 
of  those  epistles  which  contain  the  last  and  fullest  re- 
velation of  the  truth  and  will  of  God  to  mankind, 
must  observe  in  them  an  uniform  declaration  made, 
and  strenuously  insisted  on,  as  of  the  greatest  impor- 
tance, that  "  a  man  is  justified  by  faith  without  the 
"  deeds  of  the  law."  Many  learned  men  have  endea- 
voured to  explain  all  these  testimonies  of  the  Mosaick 
law,  as  distinguished  from  the  Christian  dispensation; 
and  to  confine  the  meaning  of  them  principally  to  the 
abrogated  ceremonies.  But,  is  "  knowledge  of  sin" 
by  the  ceremonial,  or  by  the  moral  law?  Was  the  ce- 
remonial law  "  the  ministration  of  death,  written  and 
"  engraven  in  stones?"J  Did  the  apostle  "  know  this 
"  law  to  be  spiritual,"  "  holy,  just,  and  good"?"  Did 
"  he  delight  in  it  after  the  inner  man?"  Did  the  Mo- 


*  Acts  xiii.  38,  39.      f  Tit.  iii.  1—7.      t  2  Cor.  iii.  7. 


220 


ON  JUSTIFICATION. 


saick  rites,  or  the  tenth  commandment,  convince  him 
that  concupiscence  was  a  sin,  and  slay  his  hope  of 
justification  by  the  law?*  Did  Christ  redeem  us  from 
the  curse  of  the  ceremonial  law  alone,  by  being  made 
a  curse  for  us?f — Such  questions  might  easily  be 
multiplied;  and  each  of  them  formed  into  a  regular  ar- 
gument, demonstrating  the  falsehood  and  absurdity  of 
this  opinion:  but  the  compass  of  this  Essay  does  not 
ad it  of  it,  nor  is  it  necessary  in  so  plain  a  case.  No 
law  in  the  universe  can  both  justify  and  condemn  the 
same  person:  if  then  no  man  hath  always  "loved  God 
"  with  all  his  heart,  and  his  neighbour  as  himself,"  no 
man  can  be  justified  according  to  the  works  of  the 
moral  law,  for  this  most  obvious  and  conclusive  re&* 
son, because  all  are  exposed  to  condemnation  for  break- 
ing it.  If  no  human  action  be  more  excellent  than  the 
law  requires;  then  none  of  our  works  of  righteousness 
can  do  any  thing  to  reverse  the  condemnation  that  our 
sins  have  incurred:  and  if  the  best  of  our  good  works 
come  short  of  perfection,  and  our  best  days  are  che- 
quered with  many  sins;  then  we  must  continue  to  ac- 
cumulate guilt  and  condemnation,  as  long  as  we  re- 
main under  the  law,  and  are  judged  according  to  it. 
So  that  by  no  works  of  any  law  whatever,  can  a 
transgressor  of  that  law  be  justified  in  the  sight  of 
God." 

These  considerations  may  prepare  our  minds  for 
attending  more  carefully  to  the  language  of  the  apos- 
tle, in  discoursing  on  this  subject.  He  constantly  in- 
sists upon  it,  that  a  man  is  justified  by,  or  through, 


*  Rom.  vii. 


t  Gal.  iii.  13. 


ON  JUSTIFICATION. 


221 


faith,  and  not  by  the  deeds  of  the  law.  He  even  says 
without  hesitation,  "  To  him  that  worketh  not,  but 
"  believeth  in  him  that  justifieth  the  ungodly,  his  faith 
"  is  counted  to  him  for  righteousness."*  And  he 
carefully  distinguishes  this  way  of  justification  from 
that  by  works;  nay,  opposes  the  one  to  the  other  as  in- 
compatible.— "  Because  the  law  worketh  wrath; — 
"  therefore  it  is  by  faith,  that  it  might  be  by  grace." 
"  And  if  by  grace,  then  it  is  no  more  of  works; 
"  otherwise  grace  is  no  more  grace,  "f — For  this  rea- 
son, all  they  whom  God  justifieth  are  considered  as 
ungodly.  True  faith  is  indeed  the  effect  of  regenera- 
tion, an  important  part  of  true  godliness,  and  insepa- 
rable from  all  other  holy  exercises  of  the  soul  towards 
God:  yet  the  believer,  considered  as  he  is  in  himself t 
according  to  the  holy  law,  is  liable  to  condemnation 
as  ungodly;  and  is  justified  solely  and  entirely,  as 
viewed  in  Christ,  according  to  the  gospel. 

Even  James  who  in  another  sense  shows  that  "  a 
"  man  is  justified  by  works,  and  not  by  faith  only," 
illustrates  his  doctrine  by  the  example  of  Abraham, 
who  was  "justified  by  works,  when  he  had  offered 
"  Isaac  his  son  upon  the  altar:"  and  he  then  adds, 
"  Seest  thou,  how  faith  wrought  with  his  works,  and 
"  by  works  was  faith  made  perfect;  and  the  Scripture 
"  was  fulfilled  which  saith  Abraham  believed  God, 
"  and  it  was  imputed  to  him  for  righteousness.  "|  Now 
these  words  were  spoken  many  years  before  Abraham 
\\  as  called  to  sacrifice  Isaac,  indeed,  before  Isaac  was 


*  Rom.  iv.  5.    t  Rom.  iv.  14 — 16.  xi.  6.    f  James  ii.  20 — 26. 


£22 


ON  JUSTIFICATION. 


born.*  James  therefore  evidently  meant,  that  the  true 
believer  proves  his  profession  to  be  sincere  and  his 
faith  living,  by  the  fruits  of  holy  obedience;  and  is 
thus  justified  before  men  on  earth,  and  will  be  justi- 
fied before  the  world  at  the  last  day,  from  that  charge 
of  hypocrisy,  which  will  be  substantiated  against  all 
those  who  "  say  they  have  faith,  and  have  not  works." 
Unless  we  admit  this  interpretation  we  shall  find  as 
much  difficulty  in  reconciling  James  with  himself,  as 
some  have  done  in  reconciling  Paul  with  him.  For  he 
adduces  the  same  example,  and  quotes  the  same  Scrip- 
ture, in  illustration  of  his  point,  that  St.  Paul  does:  and 
he  supposed,  that  he  had  confirmed  the  true  doctrine  of 
jusl  ification  by  faith,  in  thus  distinguishing  living  from 
deod  faith;  and  in  showing  that  no  faith  could  justify  a 
mua  before  God,  which  did  not  prove  itself  genuine,  and 
justify  the  possessor  before  his  neighbours,  by  influ- 
encing him  to  the  practice  of  good  works  according 
to  the  opportunity  afforded  him. 

But  the  general  doctrine,  that,  '  a  man  is  justified 
'  in  the  sight  of  God  by  faith  alone,'  is  too  plain  to 
need  much  proof.  They  who  regard  the  epistles  of 
St.  Paul  must  know,  that  he  not  only  teaches  this  doc- 
trine, but  likewise  bestows  much  pains  in  establishing 
it  by  various  arguments,  illustrations,  and  examples. 
He  declares  that  "  no  man  is  justified  in  any  other 
"  vvay:"f  that  "  they,  who  seek  righteousness,  as  it 
"  were,  by  the  works  of  the  law,"  srumble  and  fall, J 


*  Gen.  xv.  6.  t  Gal.  ii.  11,  12.  }  Rom.  ix.  30—33.  x.  3—11. 


ON  JUSTIFICATION. 


223 


and  receive  no  benefit  from  Christ  and  the  gospel;* 
and  that  "  if  any  man,  or  angel,  should  preach  any 
"  other  gospel  he  would  be  accursed."!  Indeed  those 
Scriptures,  which  do  not  immediately  relate  to  justifi- 
cation, continually  speak  of  faith  as  the  grand  distin- 
guishing difference,  between  them  who  are  saved,  and 
them  that  perish.  In  this  way  the  apostle  evidently 
teaches  us,  that  all  the  accepted  servants  of  God  un- 
der the  Old  Testament  were  justified  by  faith.J  And 
the  same  is  certainly  implied,  when  he  says,  "  They 
"  that  be  of  faith  are  blessed  with  faithful  Abraham; 
"  for  as  many  as  are  of  the  works  of  the  law  are  un- 
"  der  the  curse.  "§ 

The  texts,  containing  propositions  to  this  effect,  are 
more  numerous  than  can  easily  be  conceived,  by  per- 
sons who  have  not  particularly  examined  the  subject; 
as  may  readily  be  seen  by  looking  over,  in  a  good 
Concordance,  the  articles  faith,  believe,  believing.  By 
faith  we  pass  from  death  unto  life:  by  faith  we  are 
saved,  we  walk,  we  stand,  we  work,  we  fight,  and 
conquer;  we  come  unto  God,  we  receive  the  Spirit, 
and  we  are  sanctified,  by  faith:  all  things  pertaining  to 
our  peace,  stability,  fruitfulness,  comfort,  and  eternal 
felicity,  are  evidently  suspended  on  our  faith,  and  in- 
separably connected  with  it,  in  a  peculiar  manner,  and 
wholly  different  from  the  relation  which  they  bear  to 
any  other  holy  disposition,  or  act  of  obedience.  So 
that,  it  is  really  surprising,  that  any,  except  avowed 
infidels  or  scepticks,  should  deny  the  doctrine  of  jus- 


*  Gal.  v.  2—6. 

t  Heb,  x.  38,  39.  xi. 


t  Gal.i.  8— JO. 
§GaI.  iii.  8—14. 


224 


ON  JUSTIFICATION. 


tification  by  faith  alone,  whatever  interpretation  they 
may  adopt  of  the  words  faith  and  justification. 

I  shall  therefore  next  proceed  to  consider  the  distin- 
guishing nature  and  effects  of faith,  and  the  manner  in 
which  it  justifies.  Some  opposers  of  this  fundamental 
doctrine  attempt  to  explain  it  away,  by  representing 
faith  as  a  compendious  term,  denoting  the  whole  of 
that  profession  and  obedience  which  Christ  requires 
of  his  disciples:  so  that  they  suppose,  we  are  justified 
by  embracing  and  obeying  the  gospel,  as  a  mitigated 
law  of  works;  and  that  Christ  purchased  for  us  the 
acceptance  of  sincere,  instead  of  perfect,  obedience. 
Their  definition  of  faith  comprises  in  it  repentance, 
love,  and  obedience;  and  on  this  plan  it  would  at  least 
be  equally  proper  to  say,  that  we  are  justified  by  our 
love  and  its  fruits,  as  by  our  faith,  if  any  distinction 
were  admitted.  But  how  different  is  this  to  the  lan- 
guage of  the  sacred  oracles!  Surely  in  this  case  we 
should  be  justified  by  "  works  of  righteousness  that 
"  we  had  done,"  though  not  by  "  the  works  of  the 
<c  law."  It  has  not,  however,  yet  been  shown  in  what 
part  of  the  New  Testament  this  mitigated  law  may 
be  found:  for  certainly  nothing  like  it  is  contained  in 
our  Lord's  sermon  on  the  mount,  or  in  the  preceptive 
part  of  the  apostolical  epistles.  Neither  are  we  told 
precisely  what  it  requires,  or  what  exact  measure  of 
obedience  will  justify  a  man  according  to  it.  It  is  not 
easy  on  this  plan  to  understand  in  what  sense  Christ 
"  magnified  the  law  and  made  it  honourable;"  how 
"  the  law  is  established  by  faith;"  for  which  of  our 
sins  the  death  of  Christ  atoned;  (seeing  the  moral  law 
is  repealed,  and  a  milder  law  given,  by  obedience  to 


ON  JUSTIFICATION". 


225 


which  we  are  justified;)  or 'how  boasting  can  be  ex- 
cluded. In  fact,  this  absurd  sentiment  totally  makes 
void  "  the  holy,  just,  and  good  law"  of  God;  and 
alters  the  standard  of  our  duty,  from  the  exact  re- 
quirements of  the  spiritual  precept,  to  a  vague  inde- 
terminate idea  called  sincere  obedience,  which  may  be 
modelled  and  varied  according  to  the  reasonings  and 
inclinations  of  mankind:  and  thus  it  virtually  sets 
aside  both  the  law  and  the  gospel.  But  as  faith,  in  re- 
spect of  justification,  is  not  only  opposed  to  the  works 
of  the  law,  but  distinguished  from  repentance,  hope, 
and  charity,  as  exercised  by  believers;  and  as  none  of 
these,  nor  any  kind  or  degree  of  obedience  is  ever 
said  to  justify  a  man  in  the  sight  of  God;  so  we  are 
warranted  to  decide  without  hesitation,  that  the  apos- 
tles never  meant  by  faith,  such  a  compound  of  all  the 
distinct  parts  of  Christianity;  and  that  this  supposi- 
tion would  imply,  that  they  used  the  most  unsuitable 
and  obscure  expressions  which  could  possibly  have 
been  devised.  True  faith,  no  doubt,  is  inseparably 
connected  with,  or  produces  all  the  other  essential 
parts  of  Christianity:  and  in  like  manner,  a  complete 
human  body  has  ears,  hands,  and  feet,  as  well  as  eyes; 
yet  the  eyes  alone  are  capable  of  seeing.  Thus,  the 
tree  produces  the  fruit,  yet  is  distinct  from  it;  and  the 
stem  or  branches  of  the  tree  may  answer  purposes, 
for  which  the  fruit,  though  valuable,  is  totally  unfit. 
It  is,  therefore,  a  very  different  thing  to  say,  that  living 
faith  is  connected  with  repentance,  works  by  love,  and 
produces  obedience;  than  to  contend,  that  it  includes 
them,  and  that  we  are  justified  by  repentance,  love, 
and  obedience,  as  parts  of  our  faith. 
Vol.  V.  Gg 


226 


ON  JUSTIFICATION. 


Others  again  suppose,  that  faith  is  nothing  more, 
than  an  assent  to  the  truth  of  Christianity:  and  that  a 
Jew  or  Gentile,  on  embracing  and  professing  the  gos- 
pel, was  delivered  from  the  guilt  of  his  former  sins; 
that  being  thus  brought  into  a  justified  state,  he  would 
continue  in  it,  or  fall  from  it,  according  to  his  subse- 
quent behaviour;  and  that  his  justification  at  the  last 
day  must  be  by  his  own  works,  if  he  escape  final 
condemnation.  But  here  again  we  enquire,  how  this 
system  can  consist  with  the  very  meaning  of  the  word 
justify,  or  account  righteous,  when  the  sinner  is  mere- 
ly put  upon  a  new  probation  to  work  out  a  righteous- 
ness for  himself?  How  it  consists  with  believers  "not 
"  coming  into  condemnation,"  and  "  having  eternal 
"  life?"  How  it  excludes  boasting?  And  where  it  is 
found  in  the  sacred  oracles? — In  fact,  the  dead  faith 
exploded  by  James,  is  here  brought  forward  for  the 
sinner's  first  justification;  whilst  the  dead  works  of  a 
mere  formalist  are  generally  meant  by  the  obedience 
which  is  at  last  to  justify  such  a  believer:  so  that  the 
sentiment  verges  on  the  one  hand  to  an  antinomian 
abuse  of  the  gospel,  and  on  the  other  to  a  pharisaical 
rejection  of  it. 

Let  us  then  hear  the  words  of  the  inspired  apostle 
on  this  subject.  "  Therefore  by  the  deeds  of  the  law, 
"  shall  no  flesh  be  justified  in  the  sight  of  God;  for 
"  by  the  law  is  the  knowledge  of  sin. — But  now  the 
<l  righteousness  of  God  without  the  law  is  manifested, 
<l  being  witnessed  by  the  law  and  the  prophets:  even 
"  the  righteousness  which  is  bv  faith  of  Jesus  Christ 
"  unto  all  and  upon  all  diem  that  believe;  for  there  is 
"  no  difference,  for  all  have  sinned  and  come  short  of 


ON  JUSTIFICATION. 


227 


*  '  the  glory  of  God:  Being  justified  freely  by  Lis  grace 
M  through  the  redemption  that  is  in  Christ  Jesus."* 
What  does  he  mean  by  "  the  righteousness  of  God 
M  without  the  law,  which  was  witnessed  by  the  law 
"  and  the  prophets;"  and  which  is  "  unto  all,  and 
"  upon  all,  them  that  believe?"  He  elsewhere  says 
that  "  Christ  is  the  end  of  the  law  for  righteousness 
"  unto  every  one  that  believeth."f  His  obedience  un- 
to death,  as  Emmanuel,  "  God  manifest  in  the  flesh," 
in  our  nature,,  as  our  Surety,  and  in  order  to  "  bring 
"  in  an  everlasting  righteousness,"  was  infinitely  va- 
luable; and  honoured  the  law  of  God  more  than  the 
perfect  obedience  of  all  creatures  ever  could  have 
done.  It  was  predicted  and  prefigured  in  the  law  of 
Moses,  and  the  prophets  expressly  testified  it.  "Sure- 
"  ly,  shall  one  say,  in  Jehovah  have  I  righteousness 
"  and  strength."  "  In  Jehovah  shall  all  the  seed  of 
"  Israel  be  justified,  and  shall  glory."  "  This  is  the 
"  name,  whereby  he  shall  be  called,  Jehovah  our 
"  Righteousness. "J  Can  we  then  doubt  the  apos- 
tle's meaning  in  the  before- cited  passage?  This 
"  righteousness  of  God  is  without  the  law,"  being 
entirely  independent  of  our  personal  obedience,  either 
before  or  after  justification:  it  becomes  ours  "  by 
*'  faith  in  Christ  Jesus;"  and  in  the  next  chapter  we 
read  of  M  righteousness  imputed  without  works."} 
Is  it  not  then  plain  that  "  the  righteousness  of  God  is 
"  unto  all  that  believe,"  by  imputation?  Thus  like- 
wise it  is  "  upon  all  that  believe:" — for  they  "  have 


*  Rom.  iii.  19 — 24.  t  Rom.  x.  4. 

\  Is.  xlv.  24,  25.    Jcr.  xxiii.  6.     §  Rom.  iy.  6. 


228 


ON  JUSTIFICATION. 


"  put  on  Christ."* — '  God  now  looking  on  them, 
'  there  appears  nothing  but  Christ;  they  are  as  it  were 
*  covered  all  over  with  him,  as  a  man  with  the  clothes 
1  he  hath  put  on.  Hence  in  the  next  verse  it  is  said, 
1  they  "  are  all  o;,e  in  Christ  Jesus,"  as  if  there  were 
4  but  one  person.'  These  are  the  words  in  which  Mr. 
Locke  delivers  his  exposition  of  this  text. 

As  our  sins  were  imputed  to  Christ,  and  he  endur- 
ed the  curse  we  deserved;  so  his  righteousness  is  im- 
puted to  us,  if  believers,  and  becomes  our  title  to  the 
heavenly  inheritance.  "  He  was  made  sin  for  us  who 
"  knew  no  sin:  that  we  might  be  made  the  righteous- 
"  ness  of  God  in  him."f  The  grand  design  of  this 
stupendous  plan  is  declared  to  be,  that  "  God  might 
"  be  just,  and  the  Justifier  of  him  that  believeth  in 
"  Jesus;"  while  "  to  him  that  worketh  not,  but  be- 
"  lieveth  in  him  that  justifieth  the  ungodly,  his  faith 
"  is  counted  for  righteousness.  "J  In  this  respect, 
"  there  is  no  difference;  for  all  have  sinned,  and  come 
"  short  of  the  glory  of  God;"  Nor  can  any  man  in 
the  world  be  justified  before  him,  except  he  receive 
the  righteousness  of  God  by  faith. 

But  what  then  is  faith"?  To  answer  this  question,  I 
would  observe,  that  faith,  or  believing,  in  common 
language  implies  credit  given  to  a  report,  testimony, 
or  promise;  or  confidence  placed  in  any  person:  and 
almost  all  the  affairs  of  life  are  conducicd  on  this 
principle,  that  men  in  ordinary  circumstances  are  en- 
titled to  a  measure  of  credit  and  confidence.  But  "  if 
"  we  receive  the  witness  of  men,  the  witness  of  God 


•Gal.  iii.  27.      f  2  Cor.  T„  21.     $  Rom.  iii.  25— 3 1.  iv.  5. 


ON  JUSTIFICATION. 


229 


"  is  greater."*  "  The  testimony  of  the  Lord,  is  sure. 
"  making  wise  the  simple. "f  Divine  faith  is,  there- 
fore, a  disposition  readily  to  receive  the  testimony,  and 
to  rely  on  the  promises,  of  God.  The  apostle  Paul 
briefly  calls  it  "  the  belief  of  the  truth,":}:  of  every  re- 
vealed truth,  and  especially  of  "  the  word  of  the  truth 
"  of  the  gospel: "and  he  represents  faith  as  "  the  sub- 
"  stance  of  things  hoped  for,  the  evidence  of  things 
"  not  seen.  "||  In  general,  faith  gives  implicit  credit  to 
the  divine  veracity,  in  respect  of  all  the  visible  things 
that  God  hath  attested;  some  of  which  are  past,  as  the 
creation,  the  fall  of  man,  the  deluge,  the  crucifixion 
and  resurrection  of  Christ;  others  exist  at  present,  as 
the  all-pervading  providence  and  all- seeing  eye  of 
God,  and  the  intercession  of  Christ  in  heaven;  and 
others  are  future,  as  the  coming  of  Christ  to  raise  the 
dead  and  judge  the  world,  and  the  state  of  eternal  re-( 
tributions.  Now  faith  credits  them  all;  and  so  receives 
the  testimony  of  God,  both  respecting  the  evil  and  the 
good,  that  it  realizes  them  to  the  mind,  as  if  they  were 
indeed  perceptible  by  the  bodily  senses.  But  in  its 
more  particular  exercise,  it  especially  regards,  em- 
braces, realizes,  and  looks  for,  the  future  blessings 
which  God  hath  promised;  and  thus  gives  the  soul, 
as  it  were  a  present  possession  of  "  things  hoped  for." 
The  examples,  recorded  in  the  chapter  last  referred  to, 
evince, that  this  faith  always  receives  the  divine  testimo- 
ny, not  only  as  true,  but  as  interesting'm  the  highest  de- 
gree: and  thus,  as  a  living  principle,  it  influences  a 
man  to  flee  from,  or  provide  against,  the  threatened 


*  1  John  v.  9.  f  Ps.  xix.  7.  J  2  Thess.  ii.  12,  13.  ||  Heb.  xi.  1. 


230 


ON  JUSTIFICATION. 


evil,  and  to  piiFsue  with  earnestness  and  decision  the 
promised  good. 

The  record  which  God  hath  given  us  ofihis  Son, 
and  of  eternal  life  in  him,  is  the  centre  of  revelation: 
faith  therefore  always  pays  a  peculiar  regard  to  it,  and 
thus  especially  "  sets  to  its  seal  that  God  is  true;" 
whilst  unbelief  makes  him  a  liar.  Other  divine  testi- 
monies having  shown  a  man  that  he  is  a  lost  sinner, 
deserving  the  wrath  of  God,  and  exposed  to  it;  these 
discover  to  him  his  only  refuge.  The  Holy  Spirit, 
through  the  "belief  of  the  truth,"  has  "  convinced 
"  him  of  sin:"  and  now  "  He  glorifies  Christ,"  and 
shows  to  the  sinner's  enlightened  mind  the  nature, 
suitableness,  and  value  of  his  salvation,  as  revealed  in 
the  word  of  the  gospel.  The  Father,  as  it  were,  says 
to  him  "  This  is  my  beloved  Son, — hear  him:"  and 
his  heart  answers,  "  Lord,  I  believe;  help  thou  mine 
"  unbelief."  He  credits  the  testimony  of  God  con- 
cerning the  Person  and  mediation  of  Emmanuel;  he 
feels  his  need  of  the  teaching  of  such  a  Prophet;  of 
the  deliverance  and  protection  of  such  a  King,  and  the 
blessings  of  his  kingdom;  and,  above  all,  of  the  sacri- 
fice, merits,  and  intercession  of  this  great  High  Priest. 
Faith  in  the  divine  testimony  and  promises  influences 
him  to  entrust  his  soul  and  all  his  eternal  interests  into 
the  hands  of  Christ,  relying  on  his  power,  truth,  and 
love:  he  comes  to  the  Father  through  him  and  in  his 
name:  he  shelters  his  soul  from  the  wrath  of  God  and 
the  curse  of  the  law,  under  the  protection  of  his  aton- 
ing blood:  he  confides  in  his  power  and  grace  to  deli- 
ver him  from  all  his  outward  and  inward  foes:  he  sits 
at  the  Redeemer's  feet,  to  hear  and  observe  his  direc- 


ON  JUSTIFICATION. 


231 


tions:  he  lives  by  faith  in  him  for  every  thing:  and 
this  faith  working  by  love,  and  learning  daily  lessons 
from  his  word  and  from  the  cross,  gives  him  the  vic- 
tory over  the  fear  of  man  and  the  love  of  the  world, 
increases  his  humiliation  and  hatred  of  sin,  and  fur- 
nishes him  with  motives,  encouragements,  and  assist- 
ance for  all  holy  obedience. 

But,  whatever  faith  may  effect  as  the  active  princi- 
ple of  a  man's  conduct,  it  justifies  him  before  God, 
only  as  it  receives  Christ  Jesus,  and  applies  to  him 
for  salvation;  as  it  constitutes  the  sinner's  relation  to 
him,  and  interests  the  soul  in  his  righteousness  and 
atonement,  and  in  all  the  promises  of  the  new  cove- 
nant. The  operation  and  effects  of  this  "  precious 
"  faith,"  serve  to  distinguish  it  from  a  worthless  dead 
faith,  but  do  nothing  towards  our  justification:  for  we 
are  justified,  as  one  with  Christ;  on  which  account  it 
is  meet  that  we  should  share  his  purchased  blessings; 
whilst  he,  who  is  destitute  of  faith,  stands  in  no  such 
relation  to  him,  and  is  not  entitled  to  such  distin- 
guished advantages.  Yet  all  who  have  this  faith  do  re- 
pent, do  love  the  Lord  and  his  people,  and  uprightly 
obey  his  commands;  and  by  this  they  are  distinguished 
from  mere  professors. 

We  must  not  then  suppose,  that  we  are  justified  by 
the  merit  of  our  faith,  any  more  than  by  that  of  our 
good  works:  for  though  true  faith  is  pleasing  to  God, 
because  honourable  to  his  name;  yet  it  cannot  atone 
for  sin,  or  purchase  heaven:  nay,  the  imperfection  of 
our  faith  would  condemn  us,  if  we  were  to  be  judged 
according  to  the  merit  of  it.  But  we  are  '  justified  by 
1  faith  alone,'  because  by  it  alone  we  receive,  and  be- 


232 


ON  JUSTIFICATION. 


come  interested  in,  that  righteousness  in  which  we 
are  accepted  with  God.  This  "righteousness  of  God," 
having  been  devised,  appointed,  wrought  out,  and  re- 
vealed,  for  this  very  purpose,  is  fully  sufficient  to  jus- 
tify all  who  are  interested  in  it,  however  multiplied 
and  aggravated  their  sins  have  been. 

Hence  it  is  that  St.  Paul  uses  such  decisive  lan- 
guage on  this  subject:  "  What  tilings  were  gain  to 
"  me,  those  I  counted  loss  for  Christ:  yea,  doubtless 
"  and  I  count  all  things  but  loss  for  the  excellency  of 
"  the  knowledge  of  Christ  Jesus  my  Lord,  for  whom 
"  I  have  suffered  the  loss  of  all  things,  and  do  count 
"  them  but  dung,  that  I  may  win  Christ,  and  be 
"found  in  him;  not  having  mine  own  righteousness, 
"  which  is  of  the  law,  but  that  which  is  of  the  faith 
"  of  Christ,  the  righteousness  which  is  of  God  by 
"  faith."* 

It  appears  therefore,  that  free  grace  (or  the  gratui- 
tous favour,  sovereign  love,  or  everlasting  mercy  of 
God,)  is  the  source  of  our  justification;  that  the  righ- 
teousness and  atonement  of  Emmanuel  are  the  meri- 
torious cause  of  it;  and  that  faith  is  the  only  recipient 
of  the  blessing:  and  we  are  "  justified  by  his  blood,"* 
because  by  shedding  his  blood  he  completed  his  obe- 
dience, as  our  Surety.  Justification  may  therefore  be 
ascribed,  either  to  the  source,  to  the  meritorious  cause, 
or  to  the  recipient  of  it:  even  as,  (to  use  a  very  fami- 
liar illustration,)  a  drowning  person  may  be  said  to  be 
saved,  either  by  a  man  on  the  bank  of  the  river,  or  by 
the  rope  thrown  out  to  him,  or  by  his  hand  laying 


*  Phil.  iii.  3—9. 


t  Rom.  v.  9. 


ON  JUSTIFICATION* 


233 


hold  on  the  rope;  according  to  the  different  ways  in 
which  we  consider  the  subject. 

The  manner,  in  which  faith  justifies,  may  be  illus- 
trated, by  considering  in  what  sense  a  bank-note  pays 
a  demand  made  on  any  person.  The  intrinsick  value 
of  the  paper  is  not,  perhaps,  one  farthing:  but  it  refers 
the  creditor  to  a  company  who  are  engaged  and  com- 
petent to  answer  the  demand:  and  therefore  it  is  ac- 
counted to  the  debtor  as  so  much  paid  in  silver  or 
gold.  Thus  faith  refers  God  the  Father  to  Christ,  who 
is  able  and  willing  to  answer  for  every  believer;  and 
therefore  "  it  is  imputed  to  us  for  righteousness."  So 
that,  if  a  man  should  die  immediately  after  the  first 
exercise  of  true  faith,  (as  the  thief  on  the  cross  did,) 
and  before  he  had  time  to  perform  one  farther  act  of 
obedience;  he  would  directly  enter  heaven  as  a  justi- 
fied person:  though  all,  who  are  spared,  will  certainly 
show  their  faith  by  their  works.  Nor  can  there  be  a 
doubt,  but  that  the  faith  of  Abraham  and  that  of  an- 
cient believers,  had  a  similar  respect  to  the  promises 
and  testimony  of  God,  concerning  a  Redeemer  who 
Was  to  come,  or  that  it  justified  them  in  exactly  the 
same  manner. 

The  scriptures  inform  us,  that  "  the  only  wise  God 
"  our  Saviour"  hath  appointed  this  method  of  justifi- 
cation, that  the  benefit  might  be  of grace:  for  faith,  of 
that  nature  which  has  been  described,  expressly  re- 
nounces all  claim  in  the  way  of  merit.  It  allows,  that 
"  by  the  works  of  the  law  no  flesh  can  be  justified 
"  in  the  sight  of  God;"  it  comes  to  him,  not  to  buy, 
to  earn,  or  to  demand  a  recompence,  but  to  implore 
mercy,  the  "  gift  of  righteousness,"  and  "  the  gift  of 

V«l.  V.  H  h 


234 


ON  JUSTIFICATION. 


"  eternal  life  through  Jesus  Christ;"  and  in  that  way, 
by  which  the  desert  of  sin  and  the  justice  of  God  are 
most  clearly  displayed  to  the  universe.  So  that  in  this 
method  of  "justifying  the  ungodly"  by  faith  alone, 
the  whole  glory  is  secured  to  the  Lord;  and  his  justice, 
holiness,  truth,  and  wisdom,  as  well  as  his  abounding 
grace,  are  explicitly  acknowledged  and  honoured. 
And,  as  faith  itself  is  the  gift  of  God;  whilst  the 
weakest  faith  justifies  as  certainly  as  the  strongest, 
(though  it  does  not  bring  such  evidence  of  it  to  the 
conscience)  so,  boasting  is  excluded,  every  ground 
of  self- preference  is  removed,  and  a  foundation  is,  as 
it  were,  laid  in  the  believer's  heart,  for  the  constant  ex- 
ercise of  humility,  dependence,  patience,  and  meek- 
ness; and  of  that  love,  which  constrains  the  redeemed 
sinner  to  "live  no  longer  to  himself,  but  to  him  that 
"  died  for  him  and  rose  again." 

But  it  may  be  objected,  that  the  Scriptures  frequent, 
ly  speak  of  repentance,  conversion,  love,  obedience, 
doing  the  will  of  God,  and  forgiveness  of  enemies,  as 
requisite  in  order  to  our  acceptance  and  admission  to 
the  enjoyment  of  our  heavenly  inheritance:  and  how 
can  this  consist  with  the  doctrine  of  justification  by 
faith  alone?  No  doubt  these  things  are  necessary:  nay, 
there  is  no  salvation  without  them,  according  to  the 
time  and  opportunity  afforded;  nor  does  any  man  come 
short  of  salvation  in  whom  they  are  found.  These  are 
"  things  which  accompany  salvation;"*  they  either 
prepare  the  heart  for  receiving  Christ  by  faith,  or  thev 


*  Heb.  vi.  9.  2  Pet.  i.  5— 11. 


ON  JUSTIFICATION. 


235 


are  evidences  that  he  is  thus  received:  vet  Christ  him- 
self is  our  whole  Salvation,  and  faith  alone  receives 
him  and  appropriates  the  blessing;  not  by  believing 
without  evidence  that  Christ's  is  ours;  but  by  applying 
to  him,  according  to  the  word  of  God,  that  he  may  be 
ours. 

Should  it  be  further  objected,  that  the  decision  of 
the  day  of  judgment  is  always  stated  to  be  made  "  ac- 
"  cording  to  men's  works:"  it  may  suffice  to  answer  in 
this  place,  that  no  faith  justifies,  except  that  which 
works  by  love;  that  love  uniformly  produces  obedi- 
ence; and  that  the  works  thus  wrought  will  certainly 
be  adduced,  as  evidences  in  court,  to  distinguish  be- 
tween the  true  believer  and  all  other  persons. — Final- 
ly, the  objection,  that  this  doctrine  tends  to  licentious- 
ness, seems  to  have  been  already  sufficiently  answer- 
ed, by  the  explanation  given  of  the  nature  and  effects 
of  saving  faith;  and  I  shall  only  add  a  most  earnest  ex- 
hortation to  all,  who  hold  the  doctrine,  to  walk  so 
circumspectly,  "  that  whereas  men  speak  evil  of  them, 
*'  as  evil  doers;  they  may  be  ashamed,  that  falsely  ac- 
"  cuse  their  good  conversation  in  Christ."* 

Thus  having  explained  the  doctrine  oiji/sfi/icatioti 
by  faith  alone  "  through  the  righteousness  of  God, 
"  even  of  our  Saviour  Jesus  Christ;  "f  and  proved  it  to 
be  that  of  the  Holy  Scriptures;  I  would  conclude  by 
reminding  the  reader  of  its  vast  importance. — "  How 
"  should  man  be  just  with  God?" — All  our  eternal 
interests  depend  on  the  answer,  which,  in  our  creed 


*  1  Pet.  ii.  12.  iii.  16. 


t  2  Pet.  i.  t. 


ON  JUSTIFICATION. 


and  experience,  we  return  to  this  question:  for  if  God 
hath,  for  the  glory  of  his  own  name,  law,  and  govern- 
ment, appointed  a  method  of  justifying  sinners,  and 
revealed  it  in  the  gospel;  and  they,  in  the  pride  of  their 
hearts,  refuse  to  seek  the  blessing  in  this  way,  but 
will  come  for  it  according  to  their  own  devices;  he 
may  justly,  and  will  certainly,  leave  them  under  me- 
rited condemnation.*  May  God  incline  every  reader  to 
give  this  subject  a  serious  consideration,  with  the  day 
of  judgment  and  eternity  before  his  eyes! — Nor  let  it 
be  forgotten,  that  all  the  Reformers  from  popery, 
(who  were  eminent  men,  however  some  may  af- 
fect to  despise  them,)  deemed  the  prevailing  senti- 
ments concerning  the  way  of  a  sinner's  justification 
before  God,  to  be  the  grand  distinction  between  a 
standing  and  a  falling  church. 

Yet  we  should  also  observe,  that  "  the  truth"  itself 
may  be  "  held  in  unrighteousness:"  and  they  who  re- 
ceive this  doctrine  into  a  proud  and  carnal  heart,  by  a 
dead  faith,  awfully  deceive  themselves,  and  quiet  their 
consciences  in  an  impenitent  unjustified  state;  and 
likewise  bring  a  reproach  upon  the  truth,  and  fatally 
prejudice  the  minds  of  men  against  it,  of  which  they 
will  have  a  dreadful  account  to  give  at  the  last  day. 
For  did  all,  who  profess,  and  argue  for  this  "  doctrine 
"  of  God  our  Saviour,"  adorn  it  by  such  a  conduct, 
as  it  is  suited  to  produce;  Pharisees,  sceptics,  and  in- 
fidels, would  be  deprived  of  cheir  best  weapons,  and 
must  fight  against  the  gospel  at  a  vast  disadvantage. 


*  Rom.  x.  1— •  4. 


ON  JUSTIFICATION. 


237 


May  the  Lord  give  us  all  that  "  faith  which  worketh 
"  by  love,"  that  "  by  works  our  faith  may  be  made 
"  perfect;"  as  the  grafted  tree  is  in  its  most  perfect 
state,  when  every  branch  is  loaded  with  valuable 
fruit.* 


*  Gal.  y.  <».  James  ii.  IT-— 26. 


ESSAY  XII 


On  Regeneration. 


W  HEN  the  apostle  had  reminded  the  Ephesians, 
that  "they  were  saved  by  grace,  through  faith;''''  he 
added,  "  and  that  not  of  yourselves;  it  is  the  gift  of 
"  God.  Not  of  Works,  lest  any  man  should  boast."* 
Hence  we  learn,  that  faith  itself,  the  sole  recipient  of 
all  the  blessings  of  salvation,  is  the  effect  of  a  divine 
influence  upon  the  soul;  that  all  real  good  works  are 
the  effect  of  a  new  creation;  and  that  it  is  the  Lord's 
express  design,  by  these  means  effectually  to  exclude 
boasting,  "  that  no  flesh  should  glory  in  his  pre- 
"  sence."  This  gracious  operation  of  a  divine  power 
in  changing  the  heart  is  represented  in  Scripture  un- 
der several  metaphors,  of  which  Regeneration,  (or 
being  "  born  again,"  "born  of  God,"  and  "  born 
"  of  the  Spirit,")  is  the  most  frequent  and  remarka- 
ble; and  the  present  Essay  will  be  appropriated  to  the 
discussion  of  this  interesting  subject. 


*  Eph.  ii.  8—10. 


ON  REGENERATION. 


239 


Nicodemus,  a  Pharisee,  a  Scribe,  and  a  member 
of  the  Jewish  sanhedrim,  came  to  our  Lord  by  night: 
for,  notwithstanding  his  conviction  that  Jesus  was  a 
Teacher  sent  from  God,  he  was  probably  afraid  or 
ashamed  of  being  known  to  consult  him,  concerning 
the  doctrine  that  he  came  to  inculcate.  The  state  of 
his  mind  accorded  to  the  darkness  which  prevailed  at 
the  season  of  this  interview;  and  he  seems  to  have  ex- 
pected some  instructions  coincident  with  the  tradi- 
tions of  the  Pharisees,  and  their  ideas  of  religion  and 
of  the  Messiah's  kingdom,  which  they  supposed  to 
consist  in  external  forms  and  advantages.  But  our 
Lord,  with  a  two-fold  most  solemn  asseveration,  used 
by  none  besides  himself,  and  by  him  only  on  the  most 
important  occasions,  abruptly  assured  him,  that  "  Ex- 
"  cept  a  man  were  born  again,  he  could  not  see  the 
"  kingdom  of  God;"  or  discern  its  real  nature  and 
excellency.  And,  when  Nicodemus  expressed  his  as- 
tonishment at  this  assertion,  in  language  aptly  illus- 
trating the  apostle's  meaning,  where  he  says  "  The 
"  things  of  the  spirit  of  God  are  foolishness  to  the  na- 
"  tural  man;"*  our  Lord  answered  with  the  same 
solemnity,  that  "  Except  a  man  were  born  of  water 
"  and  of  the  Spirit,  he  could  not  enter  into  the  king- 
"  dom  of  God."  Water  had  been  used  in  divers 
ways,  as  an  external  emblem  of  internal  purification; 
and  the  use  of  it  was  to  be  continued,  in  the  ordi- 
nance of  baptism,  under  the  new  dispensation:  it  was 
therefore  proper  to  mention  it  as  the  outward  sign  of 
that  change,  which  could  only  be  effected  by  the  power 


*  1  Cor.  ii.  14. 


240  ON  REGENERATION. 

of  the  Holy  Spirit. — Our  Lord  next  showed  the  indis 
pensable  necessity  of  this  new  birth.  "  That  which 
"  is  born  of  the  flesh,"  or  derived  by  natural  genera- 
tion from  fallen  Adam,  "  is  flesh,"  or  carnal  in  its 
propensities  and  inclinations:  "and  that  which  is  born 
"  of  the  Spirit  is  spirit,"  or  spiritual,  holy,  and  hea- 
venly, like  its  divine  author.*  He  then  told  Nicode- 
mus  not  to  wonder  at  his  declaration,  that  even  Jews, 
Pharisees,  and  Scribes,  "  must  be  born  again;"  and 
he  illustrated  the  subject  by  the  wind,  the  precise 
cause  of  which,  in  all  its  variations,  cannot  easily  be 
ascertained,  nor  its  emotions  and  energy  altered  or 
abated;  but  which  is  very  manifest  in  its  powerful  ef- 
fects. And  when  Nicodemus  still  enquired  "  how 
"  these  things  could  be?"  he  in  return  expressed  his 
surprise,  that  a  teacher  of  Israel  should  be  at  a  loss 
upon  such  a  subject,  and  concluded  by  representing 
this  part  of  his  instructions  as  "earthly  things,"  when 
compared  with  the  deep  mysteries  of  his  Person  and 
Redemption,  which  he  afterwards  declared  to  him  as 
"  heavenlv  things."  For  this  change  takes  place  on 
earth  continually,  even  as  often  as  sinners  are  turned 
from  their  evil  ways,  and  become  truly  pious  and  ho- 
ly persons:  it  may  very  aptly  be  illustrated  by  the  most 
common  concerns  of  life:  it  lies  as  level  to  our  capa- 
cities, (if  our  minds  were  unprejudiced,)  as  almost 
any  of  the  works  of  God  with  which  we  are  sur- 
rounded: and  the  necessity  of  it  may  be  proved  by  as 
cogent  and  conclusive  arguments,  as  any  thing  of  a 
worldly  nature  can  be. — The  question  then  is  '  What 


*  Rom.  viii.  1 — 16. 


ON  REGENERATION. 


241 


1  did  our  Lord  mean  by  being  born  again,  or  born  of 
1  the  Spirit?''  To  this  I  shall  endeavour  to  give  a  plain 
and  particular  answer;  subjoining  a  compendious  re- 
view of  the  arguments,  by  which  the  necessity  of  re- 
generation hath  been  often  proved;  and  concluding 
with  some  observations  and  inferences  of  a  practical 
nature  and  tendency. 

It  hardly  need  be  said,  that  the  ordinance  of  bap- 
tism, however  administered,  is  not  "  regeneration  by 
"  the  Spirit."  They  who  resolve  all  that  is  said  in 
Scripture  on  this  head,  into  the  observance  of  an  ex- 
ternal rite,  must  suppose,  that  none  can  enter  Christ's 
church,  on  earth,  or  his  kingdom  in  heaven,  or  even 
understand  the  real  nature  of  them,  unless  they  have 
been  baptized  with  water,  whatever  be  their  character 
or  the  cause  of  the  omission:  nay  they  must  likewise 
consider  all  baptized  persons  as  truly  illuminated,  real 
christians,  and  heirs  of  heaven;  for  all  who  are  born 
of  God  are  his  children  and  heirs.  No  doubt,  baptism 
is  (as  circumcision  was,)  the  outward  sign  of  regene- 
ration: but  they,  who  are  satisfied  with  the  outward 
sign  without  the  inwird  and  spiritual  grace,  should  re- 
turn -to  school  or  to  the  nursery,  and  learn  over  again 
a  part  of  their  catechism,  which  they  have  no  doubt 
forgotten;  for  it  expressly  states  the  inward  and  spi- 
ritual grace  of  baptism  to  be  '  a  death  unto  sin,  and 
'  a  new  birth  unto  righteousness.'  Indeed  the  fathers, 
as  they  are  called,  (that  is,  the  teachers  of  the  Chris- 
tian church,  during  some  ages  after  the  death  of  the 
apostles,)  soon  began  to  speak  on  this  subject  in  un- 
scriptural  language:  and  our  pious  reformers,  from  an 
tindue  regard  to  them  and  to  the  circumstances  of  the 

Vol.  V.  I  i 


242 


V 

ON  REGENERATION. 


times,  have  retained  a  few  expressions  in  the  liturgy, 
which  not  only  are  inconsistent  with  their  other  doc- 
trine; but  also  tend  to  perplex  men's  minds,  and  mis- 
lead their  judgment  on  this  important  subject.  It  is 
obvious,  however,  from  the  words  above  cited  and 
many  other  passages,  that  they  never  supposed  the 
mere  outward  administration  of  baptism  to  be  regen- 
eration, in  the  strict  sense  of  the  word:  nor  can  any 
man,  without  the  most  palpable  absurdity,  overlook 
the  difference  between  the  baptism  that  is  "  outward 
*'  in  the  flesh,"  and  "  that  of  the  heart,  by  the  Spirit, 
"  whose  praise  is  not  of  men  but  of  God."* 

Nor  does  regeneration  merely  signify  a  reformation 
of  the  outward  conduct,  or  a  ceasing  from  vice  to 
practice  virtue.  Some  persons  have  been  so  preserved 
from  immoralities,  that  they  do  not  want  such  an  out- 
ward reformation,  as  is  meant  by  those  who  favour 
this  interpretation:  yet  they  as  well  as  others  must  be 
born  again,  or  they  can  neither  see,  nor  "  enter  into, 
<c  the  kingdom  of  God."  Indeed,  if  the  strong  lan- 
guage and  multiplied  figures  of  the  Scripture  on  the 
subject,  mean  nothing  more  than  this;  we  must  be 
constrained  to  allow,  that  the  plainest  matter  in  the 
world  is  so  covered  and  obscured  by  mysterious  lan- 
guage, as  to  render  it  extremely  perplexing,  and  even 
unintelligible,  to  ordinary  readers.  How  should  they 
suppose  according  to  the  dictates  of  unlettered  com- 
mon sense,  that  such  solemnity  of  introduction,  em- 
phasis of  expression,  and  accumulation  of  metaphor, 
only  mean,  that  a  wicked  man  cannot  be  an  heir  of 


*Rom.  ii.  29.    1  Pet.  iLi.  21. 


ON  REGENERATION. 


243 


heaven,  unless  he  amend  his  life?  for  who  except 
avowed  infidels  or  profligates,  ever  supposed  that  he 
could? 

Neither  is  regeneration  merely  a  conversion  from 
one  creed  or  sect  to  another:  or  even  from  atheism, 
Judaism,  infidelity,  or  idolatry,  to  Christianity.  If 
"  without  holiness  no  man  shall  see  the  Lord,"  then 
might  we  pass  through  changes  of  this  kind,  till  we 
had  tried  all  the  modes  of  religion  that  have  been 
known  on  earth;  and  yet  at  last  be  excluded  as  unre- 
generate  and  unclean  from  the  kingdom  of  heaven. — 
On  the  other  hand  it  does  not  consist  in  any  kind  of 
impressions,  or  new  revelations;  any  succession  of  ter- 
rors or  consolations;  or  any  whisper,  as  it  were,  from 
God  to  the  heart  concerning  his  secret  love,  choice, 
or  purpose  to  save  us.  Many  such  experiences  have 
been  related  by  those,  who  still  evidently  continued 
the  slaves  of  sin;  and  "  Satan  transformed  into  an 
"  angel  of  light,"  has  done  immense  mischief  in  this 
way:  for,  the  confidence  of  these  persons  seems  in 
general  to  be  rather  the  effect  of  delusion  and  self-flat- 
tery, than  an  express  design  of  imposing  on  other 
men.  Some  of  these  things  indeed,  (as  terror,  and 
consolation  succeeding  it,)  commonly  accompany  a 
saving  change;  others,  which  are  evidently  enthusias- 
tick,  may  nevertheless  be  found  in  the  case  of  some 
who  are  really  born  of  God:  yet  they  are  neither  re- 
generation  itself,  nor  any  effect  or  evidence  of  it;  but 
rather  a  disgraceful  and  injurious  appendage  to  it, 
arising  from  human  infirmity  and  the  devices  of 
Satan. 

Allowing  that  the  expressions,  born  of  Gody  or  born 


244 


ON  REGENERATION. 


again,  are  figurative;  we  must  yet  contend,  that  the 
metaphor  is  significant  and  proper. — A  new  born  in- 
fant is  a  new  creature,  brought  into  the  world  by  al- 
mighty power,  endued  with  life,  and  with  certain  pro- 
pensities and  capacities.  It  is  a  human  being,  and  has 
all  things  pertaining  to  human  nature  in  a  weak  and 
incipient  state:  but  by  proper  care  and  sustenance,  it 
may  grow  up  to  maturity,  and  the  perfection  of  man- 
hood. In  like  manner  the  divine  power  produces  in 
the  mind  of  a  sinner  such  a  change  as  renders  him  a 
new  creature,  with  new  propensities  and  capacities: 
but  these  are  only  in  a  feeble  and  incipient  state,  and 
exposed  to  much  opposition  and  danger  on  every  side. 
Provision  is  made  for  this  "new  born  babe,"  in  "the 
"  sincere  milk  of  the  word,"  and  in  the  salvation  of 
Christ;  by  means  of  which,  through  the  grace  of  the 
Holy  Spirit,  he  grows  up  gradually  to  maturity. — No 
new  faculties  are  communicated  in  this  change,  (as 
some  pious  persons  have  inaccurately  stated,  by  which 
the  subject  has  been  rendered  less  intelligible  and  an 
opening  given  to  many  plausible  objections:)  but  a 
new  and  heavenly  direction  is  given  to  all  those  facul- 
ties which  the  Creator  had  bestowed,  but  which  sin 
had  perverted.  The  capacity  of  understanding,  be- 
lieving, loving,  and  rejoicing,  previously  belonged  to 
the  man's  nature:  but  the  capacity  of  understanding 
the  real  glory  and  excellency  of  heavenly  things,  of 
believing  the  humbling  truths  of  revelation  in  an  effi- 
cacious manner,  of  loving  the  holy  beauty  of  the  di- 
vine character  and  image,  and  of  rejoicing  in  God's 
favour  and  service,  belong  to  him  as  "  born  of  the 
"  Spirit." 


ON  REGENERATION. 


245 


Regeneration  may  then  be  defined — '  A  change 

*  wrought  by  the  power  of  the  Holy  Spirit,  in  theun- 
4  derstanding,  will,  and  affections  of  a  sinner,  which 
1  is  the  commencement  of  a  new  kind  of  life,  and 

*  which  gives  another  direction  to  his  judgment,  de- 
'  sires,  pursuits,  and  conduct.' — The  mind  seems  to 
be  first,  by  a  divine  energy,  prepared,  (as  the  eyes  of 
a  blind  man,  which  have  the  film  or  obstruction  re- 
moved from  them,)  to  perceive  the  real  nature  and 
comparative  value  of  objects  around  it,  and  of  those 
proposed  by  the  gospel;  concerning  which,  through 
the  ignorance  and  depravity  of  fallen  nature,  the  cor- 
rupt maxims  of  the  world,  and  the  artifices  of  Satan, 
it  had  formed  a  very  erroneous  judgment.  Thus  the 
eyes  of  the  understanding  are  opened;  and  the  light  of 
divine  truth  shines  into  the  heart,  and  gradually  recti- 
fies its  errors  and  misapprehensions.  *  The  will  and 
affections  also  are  influenced  in  the  same  manner:  and 
the  man  feels  a  disposition  to  fear,  hate,  and  shun  what 
he  before  delighted  in,  or  regarded  as  harmless;  and 
to  love,  choose,  desire,  and  rejoice  in,  those  things 
that  he  before  despised  or  hated.  He  seems  to  be  in- 
troduced, as  it  were,  into  a  new  world,  in  which  he 
views  himself  and  all  things  around  him,  through  a 
new  medium.  He  wonders,  that  he  had  not  before  seen 
them  in  the  same  light:  and  frequently  he  is  so  ama- 
zed at  the  insensibility  or  delusions  of  mankind,  that 
he  imputes  them  to  mere  ignorance,  and  imagines  that 
proper  instructions  would  bring  them  all  over  to  his 
sentiments;  nor  is  he  easily  convinced  of  his  mistake. 


•Actsxvi.  14.  xxu.  18.    Eph.  i.  iR. 


246 


ON  REGENERATION. 


His  affections  now  receive  in  all  respects  a  new  direc- 
tion; so  that  he  possesses,  as  it  were,  a  whole  system 
of  sensations,  of  which  he  formerly  had  no  concep- 
tion: his  fears  and  hopes,  attachments  and  aversions, 
joys  and  sorrows,  successes  and  disappointments 
principally  relate  to  those  things  which  before  gave 
him  scarcely  any  concern;  but  which  now  appear  to 
him  of  such  vast  importance,  that  the  objects  which 
once  engrossed  his  mind  comparatively  dwindle  into 
insignificancy,  even  where  he  does  not  see  them  to 
be  criminal,  polluting,  or  ensnaring.  Hence  it  often 
happens  that  the  new  convert  becomes  neglectful  of 
such  matters,  considering  them  as  too  trifling  to  de- 
serve his  attention;  and  can  only  be  retained  in  his 
station,  or  engaged  to  be  diligent  in  worldly  business, 
by  a  sense  of  duty,  and  a  regard  to  the  honour  of  the 
gospel. 

It  is  not  to  be  expected,  that  we  should  be  capable 
of  explaining  the  manner  in  which  the  Holy  Spirit 
effects  this  internal  change:  as  we  cannot  understand 
how  God  creates  and  forms  the  body  in  the  womb, 
or  how  he  breathes  into  it  the  breath  of  life.  It  is  of 
more  importance  for  us  to  point  out  with  precision 
those  peculiar  effects,  by  which  regeneration  is  dis- 
tinguished from  all  the  counterfeits  of  it.  Among 
these  peculiar  effects  we  may  first  mention,  an  habitu- 
al and  prevailing  regard  to  the  authority,  displeasure, 
favour,  and  glory  of  God,  in  the  general  tenour  of  our 
conduct,  even  when  most  remote  from  human  obser- 
vation; an  abiding  sense  of  his  all- seeing  eye,  his  con- 
stant presence,  and  his  all-directing  and  sustaining 
providence;  and  an  unwavering  persuasion,  of  his 


ON  REGENERATION. 


247 


right  to  our  worship,  love,  and  service,  and  of  our 
obligations  and  accountableness  to  him.  Connected 
with  this,  regeneration  always  produces  a  deep  and 
efficacious  apprehension  of  the  reality,  nearness,  and 
importance  of  eternal  things,  and  our  infinite  concern 
in  them;  so  that  compared  with  them,  all  temporal 
things  appear  as  nothing.  This  is  accompanied  with  a 
new  disposition  to  revere,  examine,  believe,  and  sub- 
mit to  the  decisions  of,  the  holy  Scriptures;  yea,  a 
desire  after  them,  and  delight  in  them,  as  the  proper 
nourishment  of  the  soul.* 

If  the  person,  who  has  recently  experienced  this 
saving  change,  was  previously  destitute  of  religious 
knowledge,  he  will  find,  that  an  increasing  acquaint- 
ance with  the  holiness  of  God  and  his  obligations  to 
him;  with  the  reasonableness,  spirituality,  and  sanc- 
tion of  the  divine  law;  and  with  his  own  past  and 
present  conduct,  dispositions,  motives,  and  affections, 
as  compared  with  this  perfect  standard,  lead  him  to  a 
deeper  conviction  of  his  sinfulness,  exposure  to  de- 
served wrath,  inability  to  justify  or  save  himself,  and 
his  need  of  repentance,  forgiveness,  and  the  influences 
of  divine  grace:  and  if  he  before  had  some  measure 
of  doctrinal  knowledge,  the  truth,  that  had  lain  dor- 
mant, will  now  become  a  living  principle  of  activity. 
Thus  self-confidence  and  every  towering  imagination 
will  be  cast  down;  all  his  supposed  righteousness  will 
be  found  to  have  sprung  from  corrupt  motives,  and 
to  have  been  both  defective  and  defiled;  and,  what- 
ever his  previous  character  may  have  been,  "  God  be 


*  1  Pet.  ii.  2. 


248 


ON  REGENERATION. 


"  merciful  to  me  a  sinner!"  will  be  the  genuine  lan- 
guage of  his  heart.  So  that,  deep  humiliation  and 
self-abasement,  a  broken  and  contrite  spirit,  godly 
sorrow,  repentance,  and  conversion  to  God,  are  the 
never  failing  effects  of  regeneration. 

Thus  the  divine  Saviour,  and  his  merits,  atone- 
ment, and  mediation,  become  glorious  in  the  eyes, 
and  precious  to  the  heart,  of  the  regenerated  sinner: 
he  now  perceives  in  some  degree  the  wisdom,  and 
feels  the  power,  of  the  doctrine  of  the  cross,  which  be- 
fore he  deemed  "  foolishness:"  he  "  counts  all  but 
"  loss  for  the  excellency  of  the  knowledge  of  Christ," 
and  gladly  receives  him,  as  his  Prophet,  Priest,  and 
King.*  He  learns  to  love  him  whom  he  once  slighted 
and  despised:  he  begins  to  admire  the  excellency  of 
his  character,  to  value  his  favour,  and  to  desire  com- 
munion with  him  above  all  things;  to  be  thankful  for 
his  unspeakable  love  and  inestimable  benefits;  to  be 
zealous  for  his  honour,  and  devoted  to  his  cause;  to 
"love  the  brethren"  for  his  sake,  and  his  neighbours 
and  enemies  after  his  example;f  and  to  exercise  self- 
denial,  and  to  endure  loss,  hardship,  or  suffering  in 
his  service.  By  degrees  he  is  even  enabled  to  say  with 
the  apostle,  "  God  forbid  that  I  should  glory  save  in 
"  the  cross  of  our  Lord  Jesus  Christ,  by  whom  the 
"  world  is  crucified  to  me,  and  I  unto  the  world! "{ 
"  For  whatsoever  is  born  of  God,  overcometh  the 
"  world;  and  this  is  the  victory  that  overcometh  the 
"  world,  even  our  faith.  Who  is  he  that  overcometh 


*  John  i.  12,  13.  1  John  v.  1.  t  '  John  iii.  1-4 .  iv.  94. 
t  Gal.  vi.  14. 


ON  REGENERATION. 


249 


"  the  world,  but  he  that  belie veth  that  Jesus  is  the 
"  Son  of  God?"* 

The  apostle  John  mentions  in  a  detached  manner 
several  other  peculiar  effects  of  regeneration. — "  Who- 
"  soever  is  born  of  God  doth  not  commit  sin:  for  his 
"  seed  remaineth  in  him;  and  he  cannot  sin,  because 
"  he  is  born  of  God. — In  this  the  children  of  God 
u  are  manifest  and  the  children  of  the  devil:  whoso- 
"  ever  dofcth  not  righteousness  is  not  of  God,  neither 
"  he  that  loveth  not  his  brother."f  "  Ye  know  that 
"  every  one  that  doeth  righteousness  is  born  of  him." 
"  We  know  that  we  have  passed  from  death  unto  life, 
"  because  we  love  the  brethren;"  "  for  love  is  of  God, 
"  and  every  one  that  loveth  is  born  of  God,  and 
"  knoweth  God."  "  We  know  that  whosoever  is 
"  born  of  God  sinneth  not."|  Thus  all  the  regenerate 
may  adopt  the  apostle's  words,  "  With  open  face,  be- 
"  holding  as  in  a  glass  the  glory  of  the  Lord,  we  are 
"  changed  into  the  same  image,  from  glory  to  glory, 
"  even  as  by  the  Spirit  of  the  Lord."§  So  that,  re- 
pentance, faith  in  Christ,  love  of  God  and  man,  love 
of  the  brethren  in  an  especial  manner,  deliverance  from 
the  dominion  of  sin  and  Satan,  victory  over  the  world, 
abhorrence  of  evil,  patience,  meekness,  spirituality, 
temperance,  justice,  truth,  purity,  and  all  the  fruits  of 
the  Spirit,  are  the  genuine  effects  of  that  change, 
without  which  no  man  can  see,"  or  "  enter  into  the 
11  kingdom  of  God;''  though  the  whole  is  imperfect 


*  1  John  y.  4,  5.  t  1  John  iii.  9,  10. 

t  1  John.  ii.  29.  iii.  14.  iv.7.  v.  18.    §  2  Cor.  iii.  17,  18. 

Vol.  V.  K  k 


250 


ON  REGENERATION. 


in  degree,  and,  counteracted  by  the  remaining  power 
of  in-dwelling  sin  and  manifold  temptations. 

That  this  is  the  real  meaning  of  this  scriptural  ex- 
pression,  may  be  further  evinced,  by  briefly  consider- 
ing several  other  metaphors  which  express  the  same 
change.  It  is  called  a  new  creation. — "  If  any  man  be 
"  in  Christ,  he  is  a  new  creature;  old  things  are  passed 
"  away;  behold  all  things  are  become  new."*  The 
apostle  speaks  of  it  with  allusion  to  the  creation  of  the 
world.  "  God,  who  commanded  the  light  to  shine 
"  out 'of  darkness,  hath  shined  in  our  hearts,  to  give 
"  the  light  of  the  knowledge  of  the  glory  of  God  in 
"  the  face  of  Jesus  Christ."  Thus  educing  likewise 
order  out  of  confusion,  and  beauty  out  of  deformity.f 
— "  In  Christ  Jesus  neither  circumcision  availeth  any 
"  thing,  nor  uncircumcision,  but  anew  creature"  or 
a  new  creation;  "  for  we  are  his  workmanship  created 
"  in  Christ  Jesus  unto  good  works."! 

It  is  also  a  resurrection. — There  are,  so  to  speak, 
three  kinds  of  life, — animal,  rational,  and  spiritual. 
Animal  life  implies  the  capacity  of  performing  animal 
functions  and  relishing  animal  pleasures,  which  man 
possesses  in  common  with  the  brutes:  rational  life 
rises  a  degree  above  this,  and  includes  the  capacity  of 
rational  investigation,  and  of  relishing  intellectual  plea- 
sure, of  which  mere  animals  have  no  conception;  this, 
man  possesses  in  common  with  unembodied  spirits: 
but  spiritual  life  is  a  still  nobler  distinction,  and  the 
perfection  of  created  being;  as  it  consists  in  the  capa- 


*2  Cor.  v.  17.  t  2  Cor.  iv.  6. 

i  GaL  vi.  15.  Eph.  ii.  10.  iv.  24. 


ON  REGENERATION. 


251 


city  of  performing  and  delighting  in  spiritual  actions, 
in  which  angels  find  their  chief  felicity,  but  of  which 
the  most  rational  man  in  the  world,  who  is  not  born 
again,  is  as  entirely  incapable  as  the  brutes  are  of  phi- 
losophy. Animal  life  may  subsist  without  either  in- 
tellectual or  spiritual  capacities;  these  may  subsist  apart 
from  animal  propensities;  and  an  intelligent  agent  may 
be  destitute  of  spiritual  capacity,  as  fallen  angels  are; 
but  spiritualise  pre-supposes  rational  powers.  Adam, 
created  in  the  image  of  God,  possessed  them  all:  but 
when  he  sinned  he  lost  his  spiritual  life;  for  the  Spirit 
of  life  departed,  and  he  became  dead  in  sin.  From 
that  time  he  possessed  the  propensities  of  animal  na- 
ture, and  the  capacities  of  an  intelligent  agent:  but  he 
became  incapable  of  delighting  in  the  spiritual  excel- 
lency of  divine  things;  and  this  is  the  condition  of 
every  man  until  "  the  spirit  of  life  in  Christ  Jesus, 
"  makes  him  free  from  the  law  of  sin  and  death,"*  by 
that  spiritual  resurrection  of  which  we  speak. f 

The  Lord  also  repeatedly  promises  ' 1  to  give  his  peo- 
"  plea  new  heart  and  a  new  spirit;"  "  a  heart  of  flesh 
"  instead  of  a  heart  of  stone;"  and  "  to  write  his  law  in 
"  the  heart:  "f  and  this  must  certainly  imply  such  an 
entire  change  wrought  in  the  judgment,  dispositions  y 
and  affections,  as  constitutes  a  preparation  for  obeying 
"  not  by  constraint,  but  willingly."  This  is  also  de- 
scribed as  "putting  off,"  or  "crucifying,  the  old  man;" 
"  crucifying  the  flesh  with  its  affections  and  lusts," 
"  putting  on  the  new  man;"  being  "  transformed  by 


*  Rom.  viii.  2.  t  Rom.  vi.  4.  Eph.  ii.  1,  5,  6.  Col.  iii.  I, 
i  Jer.  xxxi.  31—33.  Ezek.  xi.  19,  20.  xxxyi.  25—27. 


252 


OX  REGENERATION. 


"  the  renewing  of  our  mind;'1  or  "  renewed  in  the 
11  spirit  of  our  mind,  and  putting  on  the  new  man, 
"  which  after  God  is  created  in  righteousness  and  true 
"  holiness."*  These  expressions  especially  teach  us, 
that  regeneration  is  the  beginning  of  a  fallen  creature's 
recovery  to  that  rectitude  of  soul,  and  conformity  to 
the  bdly  image  of  God,  in  which  he  had  at  first  been 
created,  but  which  had  been  lost  by  sin.  In  this  view 
David  prayed,  "  Create  in  me  a  clean  heart,  O  God, 
"  and  renew  a  right  spirit  within  me."f  This  same 
renovation  is  likewise  spoken  of  by  Moses  when  he 
says,  "The  Lord  thy  God  will  circumcise  thine  heart 
"  and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God 
M  with  all  thine  heart,  and  with  all  thy  soul,  that  thou 
"  mayest  live:"  and  in  many  other  places  it  is  men- 
tioned under  the  same  image. t  It  is  also  represented 
by  the  grafting  of  a  tree,  through  which  the  nature  of 
it  is  changed  and  meliorated,  and  it  is  made  to  bear 
geed  fruit. — These  and  such  like  metaphors  and  si- 
militudes abundantly  illustrate  and  confirm  the  ex- 
planation that  has  been  given  of  regeneration;  but  can 
never  be  made  to  coincide  with  the  sentiments  of 
those,  who  explain  it  of  only  an  outward  form  or 
amendment;  or  of  such  as  mistake  some  transient  im- 
pressions or  emotions  for  this  abiding  renovation  of 
heart. 

The  necessity  of  regeneration  might  indeed  be  en- 
tirely rested  on  the  solemn  and  repeated  declarations 


*  Rom.  xii.  2.  Gal.  v.  24.  Eph.  iv.  22—24.  Col.  iii.  9,  10. 
t  Ps.  li.  10. 

\  Deut.  xxx.  6.  Acts  vii.  51.  Rom.  ii.  28,  29.  Col.  ii.  11. 


ON  REGENERATION. 


253 


of  the  Saviour  and  Judge  of  men:  for  those  multitudes, 
who  hope  for  heaven  while  they  pay  no  regard  to  this 
part  of  Scripture,  strangely  presume,  either  that  Christ 
was  mistaken,  or  that  he  will  depart  from  his  word  in 
their  favour!  But  other  conclusive  proofs  may  be  ad- 
duced, that  "  except  a  man  be  born  again,  he  cannot 
"  enter  the  kingdom  of  God,"  resulting  from  the  na- 
ture of  God  and  of  man,  of  true  religion  and  happi- 
ness. 

No  creature  can  be  satisfied,  unless  its  capacities,  of 
enjoyment  coincide  with  its  sources  of  pleasure/  or 
unless  it  subsists  in  its  proper  element.  The  various 
kinds  of  animals  are  perfectly  satisfied  with  their  seve- 
ral modes  of  living,  while  unmolested  and  sufficiently 
provided  for:  but  they  are  uneasy  when  out  of  their 
place,  though  in  a  situation  which  pleases  other  crea- 
tures. Different  men  also  have  different  tastes:  no  one 
is  comfortable,  unless  his  inclination  is  gratified;  and 
every  one  is  apt  to  wonder,  what  pleasure  others  can 
take  in  that  which  is  irksome  to  him.  But  who  is 
there,  that  naturally  takes  delight  in  the  spiritual  wor- 
ship and  service  of  God?  Are  not  these  things  the 
weariness  and  aversion  of  men?  And  are  not  those 
persons  generally  deemed  melancholy,  who  renounce 
other  pleasures  for  the  sake  of  them?  That  "  which  is 
"  born  of  the  flesh,  is  flesh,"  or  carnal;  and  "  the  car- 
"  nal  mind  is  enmity  against  God;"  whose  holy  per- 
fections, spiritual  law  and  worship,  sovereign  authority, 
and  humbling  truth,  are  disliked  by  all  unregenerate 
men,  in  proportion  as  they  become  acquainted  with 
them.  This  is  manifest,  not  only  from  the  other  vices 
of  mankind,  but  especially  from  the  prevalence  of  ido- 


£54 


ON  REGENERATION. 


latry,  infidelity,  superstition,  and  impiety:  for  men 
have,  in  every  age,  almost  with  one  consent,  preferred 
any  absurdity  to  the  truths,  precepts,  and  ordinances 
of  revelation,  and  every  base  idol  to  the  One  living 
and  true  God! 

Indeed,  they  who  carefully  watch  their  own  hearts, 
while  they  think  seriously  of  the  omnipresence,  omnipo- 
tence, omniscience,  justice,  holiness,  truth,  and  sove- 
reignty of  God;  of  his  laws,  threatenings,  and  judg- 
ments; and  of  their  own  past  and  present  sins;  will  find 
"  a  witness  in  themselves"  to  the  enmity  of  the  carnal 
mind  against  God.   So  that  except  a  man  be  born 
again,  he  cannot  take  any  pleasure  in  God,  nor  can 
God  take  any  pleasure  in  him:  he  cannot  be  subject 
to  the  law  of  God:  he  cannot  come  to  him  or  walk 
with  him:*  he  cannot  render  him  unfeigned  praises 
and  thanksgivings;  but  must  either  neglect  religion, 
or  rest  in  mere  external  observances.  He  can  neither 
deem  the  service  of  God  perfect  freedom,  and  regard 
it  as  his  privilege,  honour,  and  happiness;  nor  exer- 
cise unfeigned  repentance  for  all  his  sins:  but  in  part 
at  least,  he  will  exalt  himself,  palliate  his  crimes,  ob- 
ject to  the  seventy  of  God,  and  murmur  at  his  ap- 
pointments. He  cannot  cordially  receive  the  gospel, 
or  live  by  faith  in  Christ  for  "  wisdom,  righteousness, 
"  sanctification,  and  redemption;"  nor  perceive  the 
preciousness  of  his  Person,  mediation,  and  kingdom; 
the  glory  of  his  cross,  his  unsearchable  riches,  and 
incomprehensible  love.  It  is  impossible  that  he  should 
unfeignedly  give  to  the  Lord  the  whole  glory  of  his 


Amos  iii.  3. 


ON  REGENERATION. 


255 


salvation;  or  practise  from  proper  motives,  meekness, 
patience,  gratitude,  forgiveness  of  injuries,  and  love 
of  enemies;  or  count  "  all  but  loss  for  Christ,"  re- 
nounce all  for  him,  bear  reproach  and  persecution  for 
his  sake,  devote  himself  to  his  service,  even  unto 
death;  and  then  at  last  receive  eternal  life  as  the  free 
"  gift  of  God"  in  him.  Nor  can  he  enter  into  the  spi- 
ritual meaning  of  divine  ordinances,  (especially  of 
babtism  and  the  Lord's  supper,)  or  seek  the  spiritual 
blessings  of  the  new  covenant  with  decided  prefer- 
ence; or  love  the  true  worshippers  of  God  as  the  ex- 
cellent and  honourable  of  the  earth.  Nay,  an  unregene- 
rate  man  could  not  relish  the  company,  the  work,  the 
worship,  or  the  joy  of  heaven;  but  would  be  disgust- 
ed even  with  the  songs  and  employments  of  angels 
and  "  the  spirits  of  just  men  made  perfect;"  as  per- 
sons, who  are  in  various  respects  widely  different  from 
each  other,  must  know,  if  they  would  but  carefuHy 
consider  the  subject,  and  reflect  on  the  state  and 
thoughts  of  their  own  hearts.  But  the  nature  of  God, 
of  holiness,  of  happiness,  and  of  heaven,  is  unchange- 
able: and  therefore,  either  we  must  be  changed,  or  we 
cannot  be  either  holy  or  happy. 

All  the  Scriptures  above  referred  to  imply,  that  re- 
generation is  wrought  by  "  the  exceeding  greatness 
"  of  the  mighty  power  of  God:"  but,  it  should  be 
observed,  that  he  operates  on  the  minds  of  rational 
creatures  according  to  their  nature.  The  instantaneous 
renewal  of  a  fallen  angel  to  the  divine  image,  would 
be  as  real  a  display  of  omnipotence  as  his  first  cre- 
ation, and  in  some  respects  a  greater:  but  the  Lord 
might  effect  this  renovation  in  a  different  manner. 


256 


on  regeneration/ 


Having  made  use  of  truth;  as  the  medium  of  his  al- 
mighty energy,  in  overcoming  the  dark  and  obstinate 
enmity  of  his  fallen  nature,  and  in  producing  a  wil- 
lingness to  be  restored;  he  might  afterwards  require 
his  concurrence  in  the  use  of  means,  through  which 
that  recovery  should  be  effected.  Now,  we  are  in- 
formed, that  the  Lord  regenerates  sinners  by  his  holy 
word:  ministers,  therefore;  and  parents,  and  many 
others  in  different  ways,  are  bound  to  set  before  those 
committed  to  their  care,  the  doctrines  and  instruc- 
tions of  the  Sacred  Scriptures;  and  to  treat  them  as 
reasonable  creatures,  addressing  their  understandings 
and  consciences,  their  hopes  and  fears,  and  all  the  pas- 
sions and  powers  of  their  souls;  beseeching  God  "  to 
"  give  them  repentance  to  the  acknowledging  of  the 
"  truth."  And  all  they,  who  are  convinced  that  such 
a  renewal  must  take  place  in  them,  or  else  that  they 
must  be  miserable,  should  be  induced,  by  the  con- 
sideration that  they  cannot  change  their  own  hearts, 
(that  being  the  work  of  the  Holy  Spirit,)  to  seek  this 
inestimable  blessing,  by  reading  the  Scriptures,  re- 
tirement, meditation,  self-examination,  hallowing  the 
Lord's  day,  hearing  faithful  preaching  and  other  in- 
struction, breaking  off  known  sin,  practising  known 
duties,  avoiding  vain  company  and  dissipation,  and 
earnestly  praying  to  God,  to  "  create  in  them  a  clean 
"  heart,  and  to  renew  a  right  spirit  within  them." 
Convictions  of  our  inability  have  a  similar  effect  upon 
us  in  all  other  cases;  and  uniformly  induce  us  to  seek 
help  from  those  who  are  able  to  help  us,  with  an 
earnestness  proportioned  to  the  supposed  importance 
of  the  interest  that  is  at  stake. 


ON  REGENERATION. 


257 


As  for  those  who  continue  to  treat  this  subject  with 
contempt  and  derision:  it  is  sufficient  to  observe,  that, 
seeing  they  will  neither  believe  our  testimony,  nor 
that  of  Christ;  they  will  at  last  have  no  cause  to  com- 
plain, if  left  destitute  of  that  gracious  influence  which 
they  have  so  despised. — Some  may,  however,  believe 
that  such  things  arc,  who  are  yet  at  a  loss  to  know 
what  they  arc;  and  them  I  would  press  in  the  most 
urgent  manner,  to  beg  of  God  daily  and  earnestly,  to 
teach  them  what  it  is  to  be  born  again;  and  then  in 
due  time  their  own  experience  will  terminate  their 
perplexity. — But  let  those  who  admit  the  doctrine, 
beware  lest  they  rest  in  the  notion,  without  the  expe- 
rience and  effects  of  it.  And  finally,  let  all  who  have 
known  the  happy  change,  recollect  continually,  that 
they  need  to  be  renewed  more  and  more;*  and  should 
therefore  unite  with  gratitude  for  what  the  Lord  hath 
wrought,  persevering  prayer  for  a  more  complete  re- 
covery unto  the  divine  image,  in  all  the  powers,  dis- 
positions, and  affections  of  their  souls. 


*  Tit.  in.  5. 


Vol.  V. 


LI 


ESSAY  XIII. 


On  the  Personality  and  Deity  of  the  Holy  Spirit; 
with  some  thoughts  on  the  Doctrine  of  the  sacred 
Trinity, 

THE  Christian  dispensation  is  distinguished  by  the 
apostle  as  "  the  ministration  of  the  Spirit;"*  and  a 
careful  investigation  of  the  Scriptures  must  convince 
an  impartial  enquirer,  that  the  promise  of  the  Holy 
Spirit  is  the  grand  peculiarity  of  the  New  Testament, 
even  as  that  of  the  Messiah  was  of  the  Old.  Having 
therefore  shown  the  nature  and  necessity  of  regenera- 
tion, it  regularly  occurs  to  us  in  this  place,  to  give  a 
more  particular  statement  of  the  scriptural  doctrine 
concerning  the  Holy  Spirit. — Those  things  then, 
which  relate  to  the  Personality  and  Deity  of  the  Spi- 
rit, and  to  the  doctrine  of  the  Trinity  as  connected 
with  it,  will  constitute  our  present  subject:  while  his 
extraordinary  and  ordinary  operations,  influences,  and 
gifts;  the  office  he  performs  in  the  oeconomy  of  our 
salvation,  and  the  duties  thence  incumbent  upon  us, 
must  be  reserved  for  the  next  Essay. 


*  2  Cor.  iii.  8. 


ON  THE  PERSONALITY,  &C. 


259 


When  we  use  the  term  personality,  we  simply 
mean,  that  language  is  used  in  Scripture  concerning 
the  Holy  Spirit,  and  actions  are  ascribed  to  him,  which 
are  suited  to  convey  the  idea  of  a  personal  Agent;  and 
such  as  would  be  extremely  improper,  if  a  mere  at- 
tribute, or  mode  of  operation,  was  intended.  Yet  all 
who  deny  the  personality  of  the  Holy  Spirit,  and  pay 
any  suitable  respect  to  the  sacred  Oracles,  in  which 
so  much  is  constantly  ascribed  to  him,  must  hold  the 
latter  opinion.  We  do  not,  however,  suppose,  that  the 
words  person  and  personality  can,  in  an  adequate 
manner,  explain  such  a  subject,  or  even  assist  our 
conceptions  in  respect  of  mysteries,  which  we  profess 
to  consider  as  absolutely  incomprehensible. 

Indeed  these  words,  in  this  use  of  them,  are  not 
found  in  Scripture:  but  when  divine  truths  are  op- 
posed with  ingenuity,  learning,  and  pertinacity;  it  be- 
comes necessary  for  those,  who  would  "  contend 
"  earnestly  for  the  faith  once  delivered  to  the  saints," 
to  vary  their  terms,  and  to  introduce  such  as  may  ex- 
press, in  as  exclusive  a  manner  as  possible,  the  sense 
in  which  they  understand^  declarations  of  Scripture: 
because  their  opponents  will  invent  some  plausible 
method  of  explaining  away  those  which  had  before 
been  in  use.  That  imperfection,  which  characterizes 
every  thing  which  belongs  to  man,  is  peculiarly  dis- 
cernible in  human  language:  the  mysteries  of  the  in- 
finite God  can  only  be  declared  in  words  originally 
taken  from  the  relations  and  affairs  of  men;  and  every 
thing  that  relates  to  infinity  confounds  and  overwhelms 
our  finite  and  narrow  capacities.  The  most  careful 
and  able  writers  cannot,  on  such  topicks,  wholly  pre- 


260         ON  THE  PERSON  ALITV  AND  DEITY 

vent  their  readers  from  attaching  ideas  to  their  words, 
which  they  did  not  mean  to  convey  by  them:  so  that 
they,  whose  object  it  is  to  put  an  absurd  construction 
on  our  expressions,  or  to  enervate  by  a  plausible  in* 
terpretation  the  language  of  Holy  Scripture,  will  never 
find  it  very  difficult  to  accomplish  their  purpose,  as 
far  as  the  generality  of  mankind  are  concerned.  If  we 
speak  of  three  distinct  Persons  in  the  Godhead,  they 
may  charge  us  with  holding  three  distinct  gods;  sup- 
posing or  pretending,  that  we  consider  this  incompre- 
hensible distinction  to  be  as  perfectly  like  the  obvious 
distinction  of  three  men  from  each  other.  On  the 
other  hand,  the  labour,  study,  and  ingenuity  of  re- 
volving  centuries,  have  so  perplexed  the  subject,  that 
we  cannot  at  present  find  words  explicitly  to  state  our 
sentiments,  and  exactly  to  mark  in  what  respects  we 
differ  from  our  opponents,  unless  we  use  such  terms 
as  they  object  to:  at  least  this  is  my  principal  reason 
for' adhering  to  them.  If,  however,  our  expressions 
convey  to  the  reader's  mind  the  doctrine  of  Scripture, 
with  as  much  perspicuity  and  precision,  as  human 
language  generally  admits  of;  it  is  mere  trifling  to  ob- 
ject to  them,  because  they  are  not  found  in  the  Bible: 
for  truths,  not  words,  constitute  the  matter  of  revela- 
tion, and  words  are  only  the  vehicle  of  truths  to  our 
minds.  We  are  in  fact,  deeply  convinced  that  some 
men  have  got  the  habit  or  art  of  evading  the  force  of 
scriptural  terms,  and  of  thus  misleading  others  into 
error:  and  is  it  not  allowable  for  us  to  state  our  senti- 
ments in  other  words;  and  then  to  prove  that  those 
sentiments  are  actually  contained  in  holy  Scripture? 
or  can  we  do  otherwise,  unless  we  be  disposed  to  give 


OF  THE  HOLY  SPIRIT. 


261 


our  opponents  every  possible  advantage  in  the  argu- 
ment? For  it  cannot  well  be  doubted  by  impartial 
persons,  that  aversion  to  the  doctrines  themselves  lies 
at  the  bottom  of  those  objections,  which  are  made  to 
the  words  in  which  their  defenders  have  been  used  to 
express  them. 

W e  proceed  therefore,  to  consider  the  personality 
of  the  Holy  Spirit:  premising,  that  as  "  these  are  hea- 
"  venly  things,"*  we  can  neither  explain  them  clearly 
in  human  language,  nor  illustrate  them  fully  by  earth- 
ly things,  nor  yet  prove  them  by  arguments  from  hu- 
man reason.  The  whole  rests  entirely  on  the  authority 
of  divine  revelation;  we  gain  our  knowledge  of  it  by 
simply  believing  God's  sure  testimony;  and  we  should 
improve  it  to  practical  purposes  m  humble  adoration, 
and  not  treat  it  as  a  subjectof  disputatious  speculation, 
or  presumptuous  curiosity.  And  may  he,  who  hath 
promised  to  "  give  his  Holy  Spirit  to  those  who  ask 
"  him,"  guide  us  by  his  divine  teaching  into  the  sanc- 
tifying knowledge  of  the  truth,  in  this  and  every  sub-  - 
ject  that  we  investigate! 

If  such  language  be  uniformly  used  in  the  Scrip- 
tures concerning  the  Holy  Spirit,  as  in  all  other  cases 
would  convey  to  our  minds  the  ideas  of  personality 
and  personal  agency,  we  may  be  sure  that  the  true  be- 
liever will  conclude  him  to  be  a  personal  Agent.  In 
allegories  indeed,  and  in  sublime  poetry,  we  often  find 
attributes,  propensities,  or  modes  of  operation,  personi- 
fied ;  but  no  one,  except  the  most  ignorant  reader,  is 
in  danger  of  being  misled.  Should  any  man  suppose, 


*  John  iii.  12,  13. 


262        ON  THE  PERSONALITY  AND  DEITY 

that  Wisdom,  in  the  book  of  Proverbs,  was  intro- 
duced merely  as  an  allegorical  person;  we  might  allow 
that  he  had  some  colour  for  his  opinion:  though  I 
should  rather  say,  that  the  Messiah,  the  Word  and 
Wisdom  of  the  Father,  who  is  made  wisdom  to  us, 
is  the  real  speaker  in  those  passages. — But  if  such 
bold  figures  of  speech,  without  any  intimation,  are  in- 
terwoven in  historical  or  didactick  discussions;  or  in 
promises  and  precepts,  that  is,  in  grants  and  laws, 
where  the  greatest  precision  is  absolutely  necessary; 
what  instruction  can  be  with  certainty  derived  from 
revelation?  or  how  shall  we  know  what  we  are  to  be- 
lieve, to  do,  or  to  expect?  Surely  this  supposition  tends 
directly  to  render  the  Scriptures  useless;  and  to  per- 
plex and  bewilder  every  serious  enquirer  after  the  way 
of  eternal  life!  Now,  I  shall,  almost  exclusively,  select 
my  proofs  of  the  personality  of  the  Holy  Spirit,  from 
those  parts  of  the  sacred  volume,  which  are  of  the  latter 
description. 

Our  Lord  thus  encouraged  his  apostles,  when 
about  to  leave  them;  "  I  will  pray  the  Father,  and  he 
"  shall  give  you  another  Comforter,  that  he  may  abide 
"  with  you  for  ever,  even  the  Spirit  of  truth."*  Af- 
terwards he  added,  "  The  Comforter  which  is  the 
"  Holy  Ghost,  whom  the  Father  shall  send  in  my 
"  name,  He  shall  teach  you  all  things:"!  and  thb  per- 
sonal pronoun  (ey.avos,)  is  used  in  this  and  several  other 
passages,  especially  in  those  that  follow.  "  When  the 
"  Comforter  is  come, — even  the  Spirit  of  truth,  which 
"  proceedeth  from  the  Father,  he  shall  testify  of  me.  "J 


*  John  xiv.  16,  17.  f  John  xiv.  26.  }  John  xv.  26. 


OF  THE  HOLlf  SPIRIT. 


•2G3 


"  When  he  cometh, — he  shall  not  speak  of  himself; 
"  but  whatsoever  he  shall  hear  that  shall  he  speak:" 
"  He  shall  glorify  me;  for  he  shall  receive  of  mine,  and 
"  shall  shew  it  unto  you:"*  Not  to  insist  further  on 
the  repeated  use  of  the  personal  pronoun,  which  the 
ordinary  rules  of  language  appropriates  in  such  discour- 
ses, to  a  personal  agent:  being  sent,  cojning,  testifying, 
receiving,  shewing,  teaching,  hearing,  and  speakings 
do  undoubtedly  imply  personal  agency,  if  any  words 
can  determinately  convey  that  idea:  and  if  we  suppose 
the  strongest  rhetorical  figures,  that  ever  orators  or 
poets  have  used,  to  be  constantly  interwoven  in  the 
plainest  instructions  and  promises;  we  must  infer  that 
the  language  of  the  Scripture  is  so  indeterminate  and 
unusual,  that  no  certain  conclusions  can  be  drawn 
from  it.  This  indeed  seems  to  be  the  inference,  that 
some  interpreters  of  the  Scripture  are  willing  should 
be  deduced  from  their  observations:  but  an  insinua- 
tion more  dishonourable  to  God  and  to  his  holy  word, 
can  hardly  be  imagined. 

In  like  manner,  the  apostle  Paul,  when  expressly 
instructing  the  Corinthians  concerning  the  gifts  of  the 
Spirit,  uses  the  strongest  personal  language:  "  All 
"  these  worketh  that  one  and  the  self- same  Spirit,  di- 
"  viding  to  every  man  severally  as  he  will."f  Now 
are  not  working,  dividing,  and  willing,  personal  acts? 
or  can  such  terms  be  used  of  a  mere  attribute,  con- 
sistently with  the  precision  required  in  religious  in- 
structions? — Again,  he  says  "  The  Spirit  searcheth 
"  all  things;  yea,  the  deep  things  of  God.  For  what 


*  John  xvi.  7—15. 


t  1  Cor.  xii.  1 1 . 


264       ON  THE  PERSONALITY  AND  DEITY 

"  man  knoweth  the  things  of  a  man,  save  the  spirit 
"  of  a  man  which  is  in  him?  even  so  the  things  of  God 
"  knoweth  no  man,  but  the  Spirit  of  God."* 

We  read  likewise  that  the  Holy  Spirit  dwells  in  us, 
leads  2is,  dears  witness  with  our  spirits,  makes  inter- 
cession for  us;  and  "  He  that  searcheth  the  hearts, 
"  knoweth  what  is  the  mind  of  the  Spirit:"  and  who 
can  deny  that  all  this  implies  personal  agency?f — The 
sacred  historian  who  records  the  first  propagation  of 
Christianity,  also  records  several  instances,  in  which 
the  Holy  Spirit  spake,  acted,  and  commanded.  "  The 
"  Holy  Ghost  spake  by  the  mouth  of  David;  "|  "  The 
"  Spirit  said  unto  Philip:  Go  near  and  join  thyself  to 
"  this  chariot."')  "  The  Spirit  said  to  Peter,  behold 
"  three  men  seek  thee;  arise  therefore,  and  get  thee 
"  down,  doubting  nothing,  for  I  have  sent  them:"|| 
"  The  Holy  Ghost  said,  Separate  me  Barnabas  and 
"  Saul,  for  the  work  whereunto  I  have  called  them; 
"  so  they,  being  sent  forth  by  the  Holy  Ghost,  de- 
"  parted, "TI  "  It  seemed  good  to  the  Holy  Ghost."** 
"  They  were  forbidden  of  the  Holy  Ghost."  "  The 
"  Spirit  suffered  them  not.  "ft  "  Well  spake  the  Holy 
"  Ghost  by  Esaias."|J  To  this  the  language  of  other 
Scriptures  accords,  "  Wherefore  as  the  Holy  Ghost 
"  saith:"^  "  Let  him  hear  what  the  Spirit  saith  unto 
"  the  churches.  "||  i|  That  such  is  the  frequent  phrase- 
ology of  Scripture  is  undeniable.*-  and  in  those  sacred 


*  1  Cor.  ii.  10,  11.  t  Rom.  viii.  11,  14,  16,  26,  27. 

•t  Acts  i.  16.  §  Acts  viii.  29.        ||  Acts  x.  19,20J 

If  Acts  xiii.  2,  4.  **  Acts  xv.  28.  ft  Acts  xvi.  6,  7. 
it  Acts  xxviii.  25.  §§  Heb.  iii.  7.        ||||  Rev.  ii.  7. 


i 


OP  THE  HOLY  SPIRIT. 


265 


oracles,  which  were  given  to  make  us  wise  unto  sal- 
vation, we  are  evidently  taught  to  think  of  the  Holy 
Spirit,  as  of  an  Agent,  willing,  hearing,  speaking, 
acting,  commanding,  forbidding,  receiving  and  exe- 
cuting a  commission:  and  performing  a  part  in  the 
great  work  of  our  salvation,  distinct  from  that  of  the 
Father  by  whom,  or  that  of  the  Son  through  whom, 
he  is  given  unto  men.  I  apprehend,  that  they,  who 
deny  this  doctrine,  would  feel  themselves  embarrassed, 
in  familiarly  using  such  language  as  this  concerning 
the  Spirit;  or  in  speaking  "  according  to  the  oracles 
"  of  God,"  in  their  discourses,  treatises,  or  devotions: 
at  least  many  of  them  deem  it  convenient  to  adopt  a 
more  literal,  philosophical,  or  modern  style,  lest  they 
should  mislead  some  of  their  unestablished  disciples, 
or  give  men  reason  to  call  their  consistency  in  ques- 
tion. 

When  the  personality  of  the  Holy  Spirit  has  been 
proved  from  the  word  of  God,  little  difficulty  remains 
in  ascertaining  his  Deity.  The  powerful  operation  of 
the  Holy  Ghost,  in  our  Lord's  miraculous  conception, 
rendered  it  proper  to  call  him  the  Son  of  God,  even 
in  respect  of  his  human  nature.*  Ananias,  by  lying 
to  the  Holy  Ghost,  lied  unto  God:f  Christians  are 
"  the  temple  of  God,  and  the  Spirit  of  God  dwelleth 
"  in  them;"  yea,  they  are  "  an  habitation  of  God 
"  through  the  Spirit: "J  Indeed  the  indwelling  of  the 
Holy  Spirit  in  all  believers,  wherever  dispersed  or 
however  numerous,  evidently  implies  the  divine  at- 


*  Luke  i.  35.  f  Acts  v.  3,  4. 

\  1  Cor.  iii.  16,  17.,  vi.  19.  2  Cor.  vi.  16.Eph.  ii.  22. 

Vol.  V.  M  m 


266 


ON  THE  DOCTRINE 


tribute  of  Omnipresence:  nor  could  he  "  search  all 
*'  things,  yea,  even  the  deep  things  of  God,"  unless 
he  were  Omniscient.  His  work  of  regeneration,  or 
new  creation  and  sanctification,  requires  omnipotence 
to  effect  it:  and  surely  all  these  are  divine  attributes, 
incommunicable  to  any  creature!  Yet,  "  if  any  man 
"  have  not  the  Spirit  of  Christ,  he  is  none  of  his,"* 
and  they  are  looked  upon  by  the  apostle  as  strangely 
ignorant  of  Christianity,  who  do  not  know  that  chris- 
tians "  are  the  temple  of  God,  and  that  the  Spirit  of 
"  God  d'\elleth  in  them."  But  of  this  more  abundant 
proof  will  be  given,  when  voe  come  to  consider  the 
ordinary  influences  of  the  Holy  Spirit. 

The  very  titles  given  to  him  confirm  the  same  con- 
elusion.  He  is  called  by  the  way  of  eminence,  "  the 
"  Holy  Spirit,"  "  the  Spirit  of  holiness,"  "  the  Spirit 
"  of  truth,"  "  the  Spirit  of  power,"  "  the  Spirit  of 
"  promise,"  "  the  Spirit  of  wisdom  and  knowledge," 
"  the  Comforter,"  "  the  eternal  Spirit."  These,  and 
several  other  expressions  of  a  similar  nature,  seem  to 
denote  both  his  essential  perfections,  and  the  nature 
or  effect  of  his  influences  on  our  minds;  and  to  distin- 
guish him  from  all  those  created  spirits,  which  are 
*'  sent  forth  to  minister  to  the  heirs  of  salvation."  And 
when  it  is  said,  that  "  He  divideth  to  every  man  se- 
"  verally  as  he  will;"  his  divine  Sovereignty,  as  well 
as  his  personal  volition,  is  declared  to  us. 

But  if  distinct  personality,  agency,  and  divine  per- 
fections be,  in  scripture,  ascribed  to  the  Father,  and 
to  the  Son,  and  to  the  Holy  Spirit;  no  words  can 


*  Rom.  v.  ii.  9 — IL 


OF  THE  SACKED  TRINITY. 


267 


more  exactly  express  the  doctrine,  which  must  una- 
voidably be  thence  inferred,  than  those  commonly 
used  on  this  subject,  viz.  that  '  there  are  three  distinct 
4  Persons  in  the  Unity  of  the  Godhead. '  The  sacred 
oracles  most  assuredly  teach  us,  that  the  One  living 
and  true  God  is,  in  some  inexplicable  manner,  Tri- 
une: for  he  is  spoken  of,  as  One  in  some  respects,  and 
as  Three  in  others.  Nor  is  it  a  matter  of  subordinate 
importance;  since  the  dependence,  confidence,  affec- 
tions, and  worship,  peculiar  to  Christianity,  are  mani- 
festly connected,  by  an  indissoluble  tye,  with  our  sen- 
timents in  this  respect:  for  (not  to  anticipate  the  sub- 
ject of  the  ensuing  Essav,)  how  can  we  avoid  "  griev- 
"  ing  the  Spirit,"  if  we  entertain  thoughts  of  him 
infinitely  beneath  his  divine  dignity  and  excellency? 

Men  may,  and  probably  will,  persist  in  confidently 
asserting  without  proof,  that  the  doctrine  of  the  Tri- 
nity is  either  a  contradiction  in  itself,  or  inconsistent 
with  the  Unity  of  the  Deity;  they  may  inform  us,  that 
the  primitive  Christians  learned  it  from  Plato  and  his 
followers,  and  so  corrupted  the  faith  by  philosophy; 
(though  it  is  a  thousand  times  more  likely,  that  Plato 
borrowed  his  ideas  from  those  Scriptures  which  were 
extant  in  his  time:)  and  they  may  dignify  themselves 
with  the  name  of  Unitarians,  as  if  none  else  worship- 
ped the  one  true  God.  But  we  shall  still  have  the  sa- 
tisfaction, (mingled  with  our  regret  at  such  departures 
from  the  faith,)  to  find  that  they  grow  proportionabiy 
shy  of  the  phraseology  of  the  Scriptures;  that  they 
want  to  diminish  men's  reverence  for  the  sacred  wri- 
ters; that  they  are  constrained  to  adopt  methods  of 
interpretation,  in  respect  of  those  testimonies  they  still. 


268 


ON  THE  DOCTRINE 


admit  to  be  a  divine  revelation,  which  would  be  deem- 
ed  contemptible,  if  employed  in  fixing  the  sense  of 
any  classick  author:  and  that  they  make  their  princi- 
pal appeal,  not  to  the  oracles  of  God,  but  to  the  ora- 
cles of  human  reason,  or  to  the  vague  and  disputed 
standard  of  antiquity.  It  must  be  evident  to  all,  who 
are  conversant  with  modern  treatises  on  these  sub- 
jects, that  such  as  oppose  the  doctrine  of  the  Trinity, 
no  longer  attempt  to  support  their  sentiments,  by*  ap- 
pealing to  the  Scripture  as  the  standard  of  truth,  and 
particularly  examining  and  answering  the  arguments 
we  thence  deduce:  at  the  same  time,  allowing  the  Bi- 
ble, as  we  have  received  it  from  our  fathers,  to  be  the 
infallible  word  of  God;  and  that  it  ought  to  be  inter- 
preted by  the  same  rules,  which  judicious  scholars 
employ  in  explaining  other  ancient  writers.  A  very- 
small  part  of  the  Scripture  is  by  them  considered  of 
divine  authority:  and  they  would  have  us  discard  the 
rest  as  doubtful  or  irrational,  or  at  most  to  give  it  a 
very  subordinate  measure  of  attention. 

Could  it  be  proved  that  Trinitarians  were  not 
Unitarians  also,  some  ground  would  be  gained  by  op- 
ponents: but  we  suppose,  that  the  Trinity  of  Persons 
in  the  Deity  consists  with  the  Unity  cf  the  divine  Es- 
sence; though  we  pretend  not  to  explain  the  modus  of 
it,  and  deem  those  reprehensible,  who  have  attempted 
it:  as  the  modus  in  which  any  being  subsists,  accord- 
ing to  its  distinct  ny.ture  and  known  properties,  is  a 
secret  to  the  most  learned  naturalists-  to  this  present 
day,  and  probably  will  always  continue  so.  But  if  the 
most  common  of  God's  works,  with  which  we  are 
the  most  conversant,  be  in  this  respect  incomprehen- 


OF  THE  SACREL  TRINITY. 


269 


sible,  how  can  men  think,  that  the  modus  existendi 
(or  manner  of  existence)  of  the  infinite  Creator  can 
be  level  to  their  capacities? — The  doctrine  of  the 
Trinity  is  indeed  a  mijstery:  but  no  man  hath  yet 
shewn  that  it  involves  in  it  a  real  contradiction.  Many 
have  ventured  to  say,  that  it  ought  to  be  ranked  with 
transubstantiation,  as  equally  absurd.  But  Archbishop 
Tillotson  has  shown,  by  the  most  convincing  argu- 
ments imaginable,  that  transubstantiation  includes  the 
most  palpable  contradictions;  and  that  we  have  the  evi- 
dence of  our  eyes,  feeling,  and  taste that  what  we  re- 
ceive in  the  Lord's  supper  is  bread,  and  not  the  body 
of  a  man;  whereas  we  have  the  testimony  of  our  eyes 
alone  that  the  words,  "  This  is  my  body,"  are  at  all 
in  the  Scriptures. — Now  this  is  intelligible  to  the 
meanest  capacity:  it  is  fairly  made  out,  and  perfectly 
unanswerable:  but  who  ever  attempted  thus  to  prove 
the  doctrine  of  the  Trinity  to  be  self- contradictory? 
What  testimony  of  our  senses,  or  what  demonstrated 
truth,  does  it  contradict?  Yet  till  this  be  shown,  it  is 
neither  fair,  nor  convincing,  to  exclaim  against  it  as 
contradictory,  absurd,  and  irrational. 

It  is  indeed  very  easy  to  say  that  Three  and  One 
cannot  be  the  same;  and  then  to  show,  that  an  absurd 
notion,  which  they  falsely  charge  us  with  maintaining, 
is  self-contradictory.  But,  if  we  may  not  quote,  as  a 
proof  of  our  doctrine,  that  remarkable  text  concerning 
which  there  has  been  so  much  contest,  whether  it  con- 
tain the  genuine  words  of  the  apostle,  or  be  an  inter- 
polation made  in  after  ages;  we  may  surely  use  it  as 
expressing  our  sentiments;  "  There  are  Three  that 
"  bear  record  in  heaven;  the  Father,  the  Word,  and 


270 


ON  THE  DOCTRINE 


"  the  Holy  Ghost,  and  these  Three  are  One."  Three 
Persons,  the  masculine  being  used;  one  Beings  or  one 
Deity,  [numen,  ra  S-aov,)  the  neuter  being  substituted. 
Now  let  any  man  in  logical  form  prove,  if  he  can, 
that  these  words  involve  a  real  contradiction:  but  till 
this  is  done,  let  none  mistake  confident  assertion  for 
demonstration. 

I  cannot  but  hope,  that  the  preceding  concise  argu- 
ments have  fully  shown,  that  the  sacred  writers  spoke 
as  strong  language,  concerning  the  Personality  and 
Deity  of  the  Holy  Spirit,  as  even  the  Nicene  Fathers 
themselves  did;  though  they  did  not  use  such  illustra- 
tions, explanations,  distinctions,  or  definitions,  as  the 
latter  unhappily  were  induced  to  employ  in  the  con- 
troversy: nor  do  I  scruple  to  aver  that  the  Deity  of 
Christ  hath  been  fully  proved  in  the  sixth  and  seventh 
Essays.  And  if  these  two  points  have  been  established 
on  scriptural  authority,  all  that  can  be  urged  against 
the  doctrine  of  the  Trinity  on  other  grounds,  only 
suggests  these  questions.  Is  the  human  intellect,  or 
the  infinite  understanding  of  God,  most  competent  to 
determine  on  the  incomprehensible  mysteries  of  the 
divine  Nature?  And  shall  we  abide  by  the  language 
of  inspiration,  or  give  it  up  for  that  of  human  reason? 
What  is  faith?  Is  it  not  a  disposition  to  say,  "  let  God 
iC  be  true,  and  every  man  a  liar?"  for  "  the  testimony 
"  of  God  is  sure,  making  wise  the  simple."  If  the 
Scripture  is  incontestably  proved  to  be  the  word  of 
God,  by  unanswerable  external  and  internal  evidences; 
and  a  man  shall  still  presume  to  say,  that  to  allow 
such  a  doctrine  as  '  that  of  the  Trinity  to  be  contain- 
*  ed  in  it,  is  enough  to  impeach  its  divine  authority:* 


OF  THE  SACRED  TRINITY. 


271 


it  amounts  only  to  this,  that  he  is  so  "  wise  in  his  own 
"  eyes,"  so  "  leans  to  his  own  understanding,"  and 
is  so  fond  of  his  own  sentiments,  that  he  is  determined 
not  to  be  convinced  by  any  testimony  human  or  di- 
vine. 

In  addition  to  the  general  argument,  for  the  doc- 
trine in  question,  above  stated;  it  may  be  proper  to 
consider  a  few  remarkable  passages  of  Scripture,  in 
which  the  Father,  the  Son,  and  the  Holy  Ghost  are 
mentioned  together,  or  jointly  addressed  in  the  same 
act  of  worship. — When  our  Lord  was  baptized,  the 
Father,  by  a  voice  from  heaven,  declared  him  to  be 
his  beloved  Son,  and  publickly  sealed  his  appointment 
to  the  mediatorial  office;  of  which  he  solemnly  accept- 
ed, and  on  which  he  then  entered:  and  the  Holy  Spi- 
rit, descending  visibly,  under  the  emblematick  repre- 
sentation of  a  dove,  lighted  upon  him,  as  through  him 
to  be  communicated  to  all  his  true  disciples.  Thus 
the  Three  Persons,  in  the  sacred  Trinity,  evidently 
acted  according  to  the  parts  sustained  by  them,  in  the 
great  work  of  man's  salvation. — But  the  appointed 
form  of  Christian  baptism  is  far  more  conclusive: 
"  Baptizing  them  in  the  name"  (not  names,)  "  of  the 
"  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
By  baptism  we  declare  our  dependence  on  and  devo- 
tedness  to  him,  in  whose  name  we  are  baptized;  and 
it  certainly  is  one  of  the  most  solemn  acts  of  worship 
which  we  can  perform.  Would  it  not  then  greatly 
tend  to  mislead  us,  if  a  mere  creature,  and  an  attri- 
bute or  mode  of  operation,  were  joined  with  the  One 
true  God  in  this  ordinance?  Upon  the  Trinitarian 
system  the  form  is  extremely  proper:  but  that  man 


272 


ON  THE  DOCTRINE 


must  surely  have  very  lax  notions  of  the  peculiar  ho- 
nour due  to  God,  and  which  he  "  will  not  give  to 
"  another,"  who  can  think  it  consistent  with  the  doc- 
trine of  our  opponents. — This  form  of  baptism  fully 
warrants  the  ancient  excellent  doxology  retained  by 
our  church,  *  Glory  be  to  the  Father,  and  to  the  Son, 
4  and  to  the  Holy  Ghost;  as  it  was  in  the  beginning, 
1  is  now,  and  ever  shall  be,  world  without  end.  Amen.' 
It  is  also  worthy  of  observation,  that  Anti-trinitarians 
in  former  times  attempted  to  alter  or  improve  our 
Lord's  words,  saying,  '  In  the  name  of  the  Father, 
'  and  through  the  Son,  and  by,  or  in,  the  Holy  Ghost;' 
which,  joined  with  modern  attempts  to  shew  the  scrip- 
tural form  to  be  non-essential  to  baptism,  continues  a 
full  proof,  that  the  argument  is  of  great  force  even  in 
the  opinion  of  our  opponents. 

When  the  Lord  says,*  "  The  Spirit  of  truth — 
<:  shall  glorify  me:  for  he  shall  receive  of  mine,  and 
"  shall  shew  it  unto  you.  All  things  that  the  Father 
"  hath  are  mine:  therefore  said  I,  that  he  shall  take 
M  of  mine,  and  shall  shew  it  unto  you:"  he  evidently 
establishes  the  doctrine  of  the  Trinity.  The  person- 
ality, and  consequently  the  Deity,  of  the  Spirit,  has 
been  proved:  if  all  things  belonging  to  the  Father, 
belong  to  Christ  also,  his  Deity  must  be  allowed:  and 
thus  the  three  persons  in  the  sacred  Trinity  are  here 
pointed  out  to  our  observation. 

The  apostolick  benediction,  f  "  The  grace  of  the 
"  Lord  Jesus  Christ,  and  the  love  of  God,  and  the 
"  communion  of  the  Holy  Ghost,  be  with  you  all, 


*  Johnxvi.  is—is. 


f  2  Cor.  xiii.  14. 


OF  THE  SACRED  TRINITY. 


273 


*i  Amen;"  has  a  plain  reference  to  the  one  name  in 
which  Christians  are  baptized:  and  it  may  remind  us 
of  the  form  of  blessing  appointed  in  the  law. — 
"  Speak  unto  Aaron  and  unto  his  sons,  saying,  On  this 
"  wise  shall  ye  bless  the  children  of  Israel,  saying  to 
"  them;  The  Lord  bless  thee  and  keep  thee:  the 
"  Lord  make  his  lace  shine  upon  thee,  and  be  gra- 
"  cious  to  thee:  The  Lord  lift  up  his  countenance 
"  upon  thee,  and  give  thee  peace.  And  they  shall  put 
"  my  name  upon  the  children  of  Israel;  and  I  will 
"  bless  them."*  The  threefold  repetition  of  the  name 
of  Jehovah,  with  the  concluding  sentence,- "  they 
"  shall  put  my  name  upon  the  children  of  Israel,"  is 
very  remarkable;  and  the  whole  accords  to  the  adora- 
tion of  the  heavenly  worshippers,  "  Holy,  Holy,  Holy, 
"  is  the  Lord  of  hosts,  "f  The  benediction  used  by 
Paul  was  in  reality  a  solemn  act  of  worship,  equally 
with  the  blessing  pronounced  by  the  priests.  It  was  a 
prayer  in  behalf  of  the  Corinthians,  for  all  the  bless- 
ings of  salvation;  and  these  he  sought  from  the  Lord 
Jesus  and  from  the  Holy  Spirit,  as  well  as  from  God 
the  Father. — The  address  of  the  apostle  John  to  the 
seven  churches  in  Asia,  in  which  he  wishes,  or  prays 
for,  grace  and  peace  to  them,  from  the  eternal  Father, 
from  "  the  seven  spirits  before  the  throne,"  and  from 
the  Lord  Jesus, %  is  precisely  of  the  same  nature,  and 
contains  a  conclusive  argument  in  proof  of  our  doc- 
trine. According  to  the  emblematick  style  of  the  Re- 
velation, the  Holy  Spirit,  with  relerence  to  his  mani- 
fold gifts  and  graces,  and  to  the  seven  churches  in 


•Num.vi.  23 — 27.      \  Is.  vi.  3.  Rev.  iv.  8.      }  Rev.  i.  4— -6, 

Vol.  V.  N  n 


274 


ON  THE  DOCTRINE 


Asia,  is  spoken  of  as  "  the  seven  spirits  before  the 
"  throne:"  but  we  cannot  doubt  of  the  meaning:  nor 
can  we  imagine,  that  any  created  spirits  would  have 
been  thus  joined  with  the  eternal  God  in  such  an  evi- 
dent act  of  solemn  adoration. 

I  shall  close  the  present  Essay  by  observing,  that 
the  subject  before  us  is  of  the  greatest  importance. 
Either  Trinitarians  or  Anti-trinitarians  are  idolaters: 
for  they  cannot  both  worship  that  God,  who  reveals 
himself  to  us  in  Scripture;  but  one  of  them  must 
substitute  an  imaginary  being  in  his  place.  It  is  not, 
therefore,  a  subject  to  be  decided  by  sallies  of  wit, 
ostentation  of  learning,  or  attempting  to  render  one 
another  odious  or  ridiculous.  A  sober,  humble,  teach- 
able mind,  disposed  to  believe  the  testimony  of  God, 
is  above  all  things  requisite  in  such  enquiries:  this 
should  be  sought  by  fervent  prayer;  and  the  Scrip- 
tures should  be  daily  and  diligently  examined  with  an 
obedient  and  reverential  mind.  The  writer  of  these 
remarks  was  once  an  Anti-trinitarian,  and  on  the  point 
of  leaving  the  Church  of  England,  from  objections 
to  her  doctrine  and  worship  in  this  respect.  But  the 
study  of  the  Scriptures  has  totally  changed  his  judg- 
ment: and  as  he  then  neglected,  or  disliked,  the  other 
doctrines  which  he  now  values  more  than  life,  and 
was  a  stranger  to  vital  experimental  religion;  so,  he 
cannot  but  perceive  that  they,  whoWeny  this  doctrine, 
gradually  give  up  other  peculiarities  of  Christianity, 
till  the  name  alone,  or  very  little  more,  is  left  of  it. — 
He  must  therefore  deem  it,  (like  the  key-stone  of  an 
arch,)  essential  to  the  support  of  evangelical  piety: 
and  would  conclude  these  observations  on  the  Trinity, 


\ 

OF  THE  SACRED  TRINITY. 


275 


with  the  apostle's  words,  "This  is  the  true  God, and 
"  eternal  life;  little  children,  keep  yourselves  from 
M  idols.  Amen." 

But  while  we  deem  the  rejection  of  this  doctrine  a 
virtual  renunciation  of  christian  baptism,  a  dissent 
from  the  apostolical  benediction,  and  a  substitution  of 
another  object  of  worship  in  the  place  of  the  God  of 
the  Bible;  and  while  we  lament  the  rapid  progress  of 
this  destructive  heresy,  which  often  proves  a  forerun- 
ner to  prepare  the  way  for  a  more  avowed  apostacy; 
we  must  also  observe,  that  it  is  almost  equally  to  be 
lamented,  that  so  few,  who  profess  the  doctrine,  seem 
to  understand  its  real  nature  and  tendency,  or  to  ex- 
perience its  sanctifying  efficacy  upon  their  hearts. 
Alas!  what  will  it  avail  any  man  to  have  maintained, 
or  even  triumphantly  to  have  contended  for,  this  fun- 
damental truth,  if  he  continue  the  devotee  of  ambi- 
tion, avarice,  or  any  other  vile  affection?  Of  what  use 
is  it  to  show  the  distinct  offices  of  the  Father,  the  Son, 
and  the  Holy  Spirit,  in  the  work  of  our  salvation;  un- 
less we,  as  lost  sinners,  depend  on  the  everlasting  love 
and  free  mercy  of  the  Father,  on  the  merits  and  me- 
diation of  the  incarnate  Son,  and  on  the  sanctifying 
grace  of  the  Holy  Spirit?  No  outward  administration 
of  baptism  can  profit  those  who  are  not  made,  by  the 
true  baptism,  the^piritual  worshippers  and  servants  of 
"  the  Father,  thenSon,  and  the  Holy  Ghost."  Nor  can 
the  pronunciation  of  the  apostle's  benediction  save 
any  man,  who  does  not  partake  of  the  blessings  pro- 
nounced  in  the  inward  experience  of  his  own  soul. 

Finally,  whilst  we  disregard  the  charge  of  bigotry, 
in  refusing  all  religious  intercourse  with  Anti-trinita- 


276 


ON  THE  DOCTRINE,  &.C. 


rians,  lest  we  should  give  a  sanction  to  their  heresy; 
let  us  protest  against  all  attempts  to  injure  them  in 
their  temporal  interests.  Every  kindness  is  due  to 
them,  as  men,  when  they  need  it;  many  of  them,  as 
good  members  of  society,  are  entitled  to  civil  respect 
and  commendation:  and  by  this  conduct,  we  shall  best 
silence  the  censures  brought  against  our  principles  as 
intolerant;  and  prove  that  they  enlarge  the  heart  with 
the  most  diffusive  philanthropy. 


ESSAY  XIV, 


On  the  Gifts  and  influences  of  the  Holy  Spirit, 

O  UR  present  subject  has  given  occasion  to  a  variety 
of  dangerous  or  destructive  mistakes.  While  some 
have  advanced  claims  with  respect  to  it,  which  seem 
at  least  to  place  them  upon  an  equality  w  ith  prophets, 
apostles,  and  inspired  writers;  others,  (perceiving  the 
absurdity  or  arrogance  of  such  pretensions;  deeming 
themselves  wise,  able,  or  good,  by  their  native  pow- 
ers and  exertions;  and  not  being  sufficiently  conver- 
sant with  the  subject  to  discriminate  between  what  is 
scriptural  and  what  antiscriptural;)  have  argued,  that 
we  neither  need,  nor  are  warranted  to  expect,  any  di- 
vine or  supernatural  influences;  that  they  were  vouch- 
safed to  the  apostles  and  primitive  christians  exclu- 
sively; and  that  alL^now  spoken  of  the  operations  or 
-assistance  of  the  Spirit,  is  mere  enthusiasm  and  delu- 
sion. These  opposite  extremes  have  also  admitted  of 
intermediate  errors  and  variations.  Some  contend, 
that  there  is  no  discoverable  distinction  between  di- 
vine influences  and  the  actings  of  our  minds;  and  do 
not  clearly  admit  of  an  exception,  even  as  to  the  dif- 


273 


ON  THE  GIFTS  AND  INFLUENCES 


ferent  effects  produced  by  these  distinct  causes:  others 
suppose  that  they  are  immediately  distinguishable  by 
an  inward,  and  a  kind  of  instinctive,  consciousness, 
like  that  which  assured  the  prophets  that  they  were 
divinely  inspired:  and  thus,  whilst  they  seem  to  ho- 
nour the  Spirit,  and  will  attempt  nothing,  till,  as  they 
say,  they  are  moved  by  him,  they  covertly  advance  a 
claim  to  infallibility  and  perfections  in  those  favoured 
seasons,  or  impute  all  their  mistakes  and  follies  to  this 
sacred  Agent. — Nor  is  it  uncommon  for  men  to  plead 
that  they  are  influenced  by  the  Holy  Spirit,  in  order 
to  establish  other  rules  of  faith  and  practice  than  the 
written  word  of  God;  to  bring  that,  or  some  parts  of 
it,  into  a  measure  of  discredit;  or  even  to  substitute 
something  wrought  in  them  or  by  them,  in  the  place 
of  the  righteousness  and  atoning  blood  of  the  Sa- 
viour, whom  the  Spirit  is  sent  to  "  glorify"  among 
men. — In  short,  much  enthusiasm  and  spiritual  pride, 
and  many  fatal  or  disgraceful  delusions  have,  on  the 
one  hand,  arisen  from  misapprehensions  of  this  sub- 
ject; and,  on  the  other,  multitudes  have  taken  occa- 
sion from  these  incidental  evils,  to  treat  the  whole  with 
profane  contempt  and  derision. 

But  a  careful  attention  to  the  Scriptures,  and  to  the 
ends,  for  which  the  Holy  Spirit  was  promised,  may 
enable  us  properly  to  discriminate  in  this  important 
concern;  and  to  show  in  what  sense,  and  for  what 
purposes,  we  ought  to  expect,  and  depend  on,  the 
influences  of  the  Spirit;  and  which  of  his  gifts  and 
operations  were  peculiar  to  the  primitive  times,  or  to 
extraordinary  occasions.  I  shall  therefore,  at  present 
offer  some  thoughts  on  the  miraculous  gifts  and  pow- 


OF  THE  HOLY  SPIRIT. 


279 


crs,  imparted  by  the  Holy  Spirit; — on  those  ordinary 
endowments,  which  uninspired  men  may  reasonably 
expect  to  receive  from  him; — on  his  common  influ- 
ences upon  the  minds  of  many  unconverted  persons; 
— and  on  the  special  nature  of  that  sanctifying  work, 
by  which  "  the  vessels  of  mercy  are  afore  prepared 
"  unto  glory."* 

If  we  accurately  mark  the  language  of  the  Scrip- 
tures we  shall  find,  that  the  Holy  Spirit  is  spoken  of, 
as  the  Author  and  Giver  of  all  those  miraculous  and 
supernatural  powers,  with  which  any  of  the  human 
race  were  ever  endued. — Not  only  did  "  holy  men  of 
"  God  speak  as  they  were  moved  by  the  Holy 
"  Ghost:  "f  not  only  did  apostles,  evangelists,  and  pri- 
mitive believers  receive  the  Holy  Ghost,  enabling 
them  to  cast  out  devils,  heal  the  sick,  raise  the  dead, 
speak  in  languages  before  unknown,  or  interpret  the 
discourses  of  others;  but  even  Christ  himself  was 
"  anointed  by  the  Holy  Ghost,"  to  work  his  beneficent 
miracies.J  He  cast  out  devils  "  by  the  Spirit  of 
"  God;"§  who  was  given  to  Him  "  without  measure:"|| 
and  "  through  the  Holy  Ghost  he  gave  commandments 
"  to  his  apostles.  "T[  Indeed  the  promises  made  to  him 
in  the  Old  Testament  especially  relate  to  this;  and  his 
very  title  of  the  Messiah,  the  Christ,  the  Anointed  of 
the  Lord,  was  derived  from  it.**  Now  we  cannot  sa- 
tisfactorily account  for  these  expressions,  or  reconcile 
them  with  our  Lord's  conduct,  in  speaking  and  act- 


*  Rom.  ix.  23. 
§  Matt.  xii.  28. 


t  2  Pet.  i.  21. 
II  John  iii.  34. 


I  Acts  x.  38. 
IF  Acts  i.  2. 


**  Ps.  xlv.  7.  Is.  xi.  2,  3.  xlii.  1.  lix.  21.  lxi.  1. 


280 


ON  THE  GIFTS  AND  INFLUENCES 


ing  as  in  his  own  name,  or  by  his  own  authority  and 
power;  unless  we  advert  to  the  distinction  between  his 
divine  and  human  nature,  and  his  personal  and  media- 
torial dignity;  and  remember,  that,  in  respect  to  his 
divine  nature,  he  is  One  with  the  Father  and  with  the 
Holy  Spirit,  in  the  essence,  perfections,  and  opera- 
tions of  the  Godhead.  We  must  therefore  consider 
the  Holy  Spirit  as  the  great  Agent,  according  to  the 
ceconomy  of  the  everlasting  covenant,  in  the  inspira- 
tion  of  the  Scriptures ;  in  the  performance  of  all  those 
miracles,  by  which  the  messengers  of  God  authenti- 
cated their  doctrine ;  and  in  the  revelation  of  those 
future  events,  which,  being  interwoven  with  every 
part  of  the  sacred  volume,  and  receiving  their  accom- 
plishment from  age  to  age,  confirm  the  divine  original 
of  the  whole  to  every  attentive  and  impartial  enquirer. 

Such  discoveries  of  the  truth  and  will  of  God  had 
been  made  from  the  beginning:  but  they  became 
more  particular  and  copious,  when  Israel  was  brought 
out  of  Egypt,  and  "  the  law  was  given  by  Moses." 
The  prophets  and  other  servants  of  God,  who  from 
time  to  time  were  raised  up  to  call  the  attention  of 
Israel  to  his  law  and  promises,  or  to  effect  extraordi- 
nary deliverances  for  the  nation,  were  endued  with 
miraculous  powers  by  the  same  Spirit.  At  the  coming 
of  Christ,  Mary,  Elizabeth,  Zacharias,  Simeon,  and 
Anna,  spake  of  him  by  the  Spirit;  and  his  apostles 
and  seventy  disciples  partook  of  these  extraordinary 
gifts  and  miraculous  powers,  even  before  our  Lord's 
crucifixion.  Yet  the  pouring  out  of  the  Spirit,  at  and 
after  the  day  of  Pentecost,  was  so  vastly  superior,  in 
energy,  extent,  and  duration,  that  John,  who  had  wit- 


OF  THE  HOLY  SPIRIT. 


281 


nessed  and  experienced  both,  says,  in  recording  the 
discourses  of  Christ,  "  This  he  spake  of  the  Spirit,— 
"  for  the  Holy  Ghost  was  not  yet  given,  because  that 
"  Jesus  was  not  yet  glorified."*  Whatever  had  pre- 
ceded that  great  event,  was  an  earnest  of  the  dispen- 
sation of  the  Spirit;  yet  it  did  not  belong  to  it,  nor 
was  worthy  to  be  compared  with  it.  But  when  Jesus 
was  risen  and  ascended  on  high,  these  gifts  were 
showered  down  on  men  in  rich  abundance,  to  confirm 
the  testimony  of  the  apostles  to  his  resurrection,  and 
to  qualify  them  and  their  fellow-labourers  to  spread  the 
gospel  through  the  nations:  and  being  communicated 
by  the  laying  on  of  the  apostles'  hands,  the  number  of 
witnesses  and  instruments  was  continually  multiplied, 
and  provision  was  made  for  the  rapid  diffusion  of  their 
salutary  doctrine.  The  evident  design  and  use  of 
these  extraordinary  operations  of  the  Spirit  was,  to 
rouse  the  attention  of  a  careless  world  to  the  spiritual 
doctrines  of  the  gospel;  to  counterbalance  men's  pre- 
judices in  favour  of  their  old  traditions,  and  against 
religious  innovations;  and  to  put  honour  on  those, 
who  were  commissioned  to  propagate  Christianity  in 
the  midst  of  contempt  and  persecution.!  The  gift  of 
tongues,  especially,  seems  to  have  been  indispensably 
necessary,  to  enable  the  first  preachers  of  the  gospel 
to  address  men  of  different  nations  in  a  suitable  man- 
ner; and  the  difficulty  of  learning  the  languages  of  hea- 
then nations  forms,  at  this  day,  one  grand  impedi- 
ment to  the  promulgation  of  our  holy  religion,  which 


*  John  vii.  39. 

t  Matt,  xxviii.  18— .20.  Mark  xvi.  15 — 18.  Luke  xxiv.  46-—49, 

Vol.  V.  Oo 


282  ON  THE  GIFTS  AND  INFLUENCES 

in  some  respects  appears  almost  insurmountable. — 
These  powers  seem  to  have  continued  with  the 
church,  in  some  measure,  during  the  first  three  cen- 
turies, or  perhaps  rather  longer;  but  to  have  decreased 
in  proportion  as  Christianity  obtained  establishment  in 
the  world,  and  ceased  to  be  propagated  among  pagan 
nations. — At  length,  when  "  the  only  wise  God  our 
"  Saviour"  saw,  that  occasional  prejudices  had  suffi- 
ciently subsided,  and  extraordinary  obstacles  were  in 
a  great  degree  removed;  and  that  the  truth  had  only 
to  contend  with  those  lusts  of  man's  fallen  nature, 
and  those  efforts  of  the  powers  of  darkness,  which  are 
common  to  every  age  and  place;  he  was  pleased  to 
withdraw  these  extraordinary  gifts  and  operations,  and 
to  carry  on  his  work,  by  means  of  the  written  word, 
the  fulfilment  of  prophecies,  and  other  abiding  evi- 
dences of  the  truth,  and  the  ordinary  influences  of  the 
Holy  Spirit.  But  he  has  no  where  expressly  declared, 
that  he  will  not  on  any  future  occasion  endue  his  ser- 
vants with  miraculous  powers,  or  confer  on  them  the 
Spirit  of  prophecy.  We  may,  however,  be  assured, 
that  such  powers  will  never  be  imparted,  to  enable 
men  to  support  any  thing  materially  different  from 
that  complete  revelation  which  we  now  possess:  and 
for  thirteen  hundred  years  at  least,  all  pretences  to 
miracles  or  prophecy  have,  in  one  way  or  other, 
tended  to  subvert  the  doctrine  contained  in  the  New 
Testament;  and  have  justly  been  deemed  impostures, 
or  satanical  delusions  and  marks  of  Antichrist. — In 
this  respect  therefore,  the  promise  of  the  Spirit  ex- 
clusively related  to  the  primitive  times;  or  at  least,  all 
pretensions  at  present  to  new  revelations,  predictions. 


OF  THE  HOLY  SPIRIT. 


283 


miracles,  or  infallibility,  are  enthusiastick,  arrogant, 

and  unwarranted. 

The  Scriptures  are  fully  authenticated  as  a  complete 

rule  of  faith  and  practice;  Christianity  has  all  the  ad- 
vantages, which  it  can  possess  in  a  world  that  "  lieth 
"  in  the  wicked  one;"  there  is  no  rival  system,  pre- 
tending to  be  a  divine  revelation,  that  can  at  all  stand 
in  competition  with  it;  ministers  may  obtain  needful 
qualifications,  by  the  ordinaryblessing  of  God  on  their 
diligent  study;  the  establishment,  which  our  religion 
has  had  for  so  many  ages  and  through  so  many  na- 
tions, gives  it  a  sort  of  claim  by  prescription  to  the 
attention  of  mankind;  and  the  Lord  sees  these  things 
to  be  sufficient  for  the  accomplishment  of  his  purposes, 
in  the  present  state  of  human  affairs. 

We  may  further  observe,  that  the  miraculous  and 
prophetical  powers,  imparted  by  the  Holy  Spirit,  had 
no  inseparable  connexion  with  personal  sanctity, — and 
were  sometimes  bestowed  on  very  wicked  men.  Ba- 
laam, "  who  loved  the  wages  of  unrighteousness," 
and  perished  among  the  enemies  of  God,  might  ne- 
vertheless have  said  with  David,  "  The  Spirit  of  the 
"  Lord  spake  by  me,  and  his  word  was  in  my 
"  tongue."*  Judas,  as  well  as  the  other  apostles,  was 
doubtless  endued  with  the  power  of  casting  out  de- 
vils and  working  miracles;  and  Christ  hath  assured 
us,  that  "  many  will  say  unto  him  in  that  day,  Lord, 
"  Lord,  have  we  not  prophesied  in  thy  name,  and 
"  in  thy  name  have  cast  out  devils,  and  in  thy  name 
"  done  many  wonderful  works:  and  then  will  he  pro- 


*  Numb,  xxiii.  5,  16.  xxiv.  2,  16 — 24.  2  Sam.  xxiii.  2. 


284         ON  THE  GIFTS  AND  INFLUENCES 

"  fess  unto  them,  I  never  knew  you;  Depart  from  me, 
"  ye  that  work  iniquity."* — These  gilts  were  also 
liable  to  be  abused  by  the  ambition  and  corrupt  pas- 
sions of  man:  and,  however  useful  to  others,  were  in- 
jurious, or  even  fatal,  to  the  possessor,  if  he  were  not 
disposed  and  enabled  by  the  sanctifying  influences  of 
the  Holy  Spirit,  to  use  them  in  humility,  zeal,  and 
love.f 

But  there  are  also  other  gifts  derived  from  the  same 
Spirit,  which  are  not  directly  of  a  sanctifying  nature. 
It  is  observable,  that  John  the  Baptist,  who  was 
"  filled  with  the  Holy  Ghost  from  his  mother's  womb," 
wrought  no  miracles:  yet  our  Lord  declared,  that 
"  he  was  a  prophet  and  more  than  a  prophet;"  and  it 
is  evident,  that  he  was  more  illuminated  in  the  nature 
of  Christ's  redemption  and  kingdom,  than  any  of  the 
apostles  were,  previously  to  the  descent  of  the  Holy 
Spirit  on  the  day  of  Pentecost.  His  divine  illumination 
therefore,  by  which  he  was  led  to  an  extraordinary 
degree  of  discernment  concerning  the  prophecies  of 
the  Old  Testament,  and  his  ministerial  endowments^ 
though  not  miraculous,  were  the  gifts  of  the  Holy 
Ghost. 

Farther,  the  apostles  and  disciples,  on  the  day  of 
Pentecost,  were  not  only  endued  with  miraculous 
powers,  but  greatly  advanced  in  their  knowledge  of 
the  gospel,  delivered  from  their  prejudices  and  mis- 
takes, raised  above  the  fear  of  men,  and  enabled  to 
speak  with  promptitude,  facility,  and  propriety,  far  be- 
yond what  was  natural  to  them,  or  what  they  could 


*  Matt.  vii.  22,  23.  1  Cor.  xiii.  1 — 3. 


t  1  Cor.  xii.  xiv. 


OF  THE  HOLY  SPIRIT. 


285 


have  acquired  by  habit  or  study.  That  wonderful 
change,  Which  in  these  respects  took  place  in  them} 
ought  to  be  ascribed  entirely  to  the  agency  of  the  pro- 
mised Spirit;*  and  we  may  hence  conclude,  that  reli- 
gious knowledge,  prudence,  fortitude,  utterance,  and 
other  endowments  for  the  sacred  ministry,  or  for  any 
useful  service  in  the  church,  are  gifts  of  the  Holy 
Spirit.  Diligence  indeed  in  the  use  of  proper  means 
is  our  duty:  yet  the  diligence  itself,  and  doubtless  the 
success  of  it,  should  be  acknowledged  as  the  gift  of 
the  Spirit  of  Christ.  On  him  we  ought  entirely  to  de- 
pend for  all  needful  qualifications  for  the  services  al- 
lotted us:  and  whilst  we  take  to  ourselves  the  blame 
of  every  mistake,  defect,  and  evil,  which  mixes  with 
our  endeavours;  the  whole  glory  of  all  that  is  true, 
wise,  or  useful,  should  be  ascribed  to  this  divine 
Agent. — Surely  this  may  be  done  without  enthusiasm 
or  arrogance!  Indeed  the  apostle  has  taught  us  to  do 
it,  in  his  discourse  on  spiritual  gifts;  where  he  enu- 
merates wisdom,  know/edge,  and  the  faculty  of  speak- 
ing to  edification,  exhortation,  and  comfort,  among 
the  operations  of  the  Spirit;  and  these  are  evidently  as 
much  wanted  at  present,  as  they  were  in  the  primitive 
times. f  Need  we  then  wonder,  that  the  official  minis- 
trations of  numbers  at  present  are  so  devoid  of  pathos, 
energy,  and  scriptural  wisdom;  when  we  learn,  that  in 
their  preparation  for  the  ministry  or  the  pulpit,  they 
disclaim  as  enthusiasm  and  folly  all  dependence  on  the 
aids  of  the  Holy  Spirit?  For,  if  "  no  man  can  say  that 
"  Jesus  is  the  Lord,"  or  do  any  thing  effectual  to 


*  John  xiv.  26.  xvi.  12,  J  3. 


t  1  Cor.  xii.  7 — 11.  xiv.  3 


286 


ON  THE  GIFTS  AND  INFLUENCES 


promote  the  gospel,  "but  by  the  Holy  Ghost;"  and 
if  men,  pretending  to  be  teachers,  affront  this  divine 
Agent,  by  rejecting  and  vilifying  his  proffered  assist- 
ance; the  consequence  must  be,  that  they  will  be  left 
to  deny  or  disgrace  the  doctrine  of  the  gospel,  instead 
of  faithfully  preaching  it,  and  living  under  its  sacred 
influence. 

These  gifts  likewise  may  be  possessed  and  exer- 
cised by  those  who  are  strangers  to  the  sanctifying 
work  of  the  Holy  Spirit.  Men  may  be  enabled  by 
the  Spirit  to  attain  knowledge  in  the  mysteries  of  the 
gospel,  and  readiness  in  speaking  or  writing  about 
them,  whilst  they  remain  ungodly;  even  as  some  have 
possessed  miraculous  or  prophetical  gifts,  whilst  they 
continued  the  slaves  of  avarice  or  lust.  Thus  persons 
are  often  raised  up,  and  endued  with  eminent  talents, 
whose  preaching  excites  great  attention,  and  even  is 
the  means  of  much  good;  or  whose  writings  illuminate 
the  church,  and  exceedingly  tend  to  elucidate  the 
truth,  and  to  silence  the  objections  of  her  enemies: 
and  yet  these  very  men  are  themselves  cast-aways; 
"  because  they  received  not  the  love  of  the  truth," 
neither  obeyed  it,  but  "  obeyed  unrighteousness." 
These  spiritual  gifts,  however,  are  as  needful  at  pre- 
sent as  in  old  times:  unless  it  can  be  beHeved,  that  we 
are  now  so  wise  and  good,  and  that  Christianity  is  so 
congenial  to  our  nature,  and  so  fully  understood  and 
practised;  that  we  are  perfectly  competent,  without 
any  divine  assistance,  to  maintain  its  cause  in  the 
world. 

It  has  likewise  been  generally  allowed  by  orthodox 
divines,  that  there  are  other  influences  of  the  Spirit 


OF  THE  HOLY  SPIRIT.  287 

on  the  mind,  which  do  not  always  terminate  in  sanc- 
tification.  To  "  resist  the  Holy  Ghost,"  seems  to 
mean  something  more,  than  merely  to  reject  the  word 
of  inspiration:  and  to  "  quench  the  Spirit,"  is  not  ex- 
clusively the  sin  of  believers,  when  on  some  occa- 
sions they  neglect  his  holy  suggestions.  He  strives 
with,  and  powerfully  stirs  up,  the  minds  of  many  who 
are  not  born  again:  new  principles  are  not  implanted, 
but  natural  powers  are  excited;  conscience  is  influ- 
enced in  part  to  perform  its  office,  notwithstanding  the 
opposition  of  the  carnal  heart;  and  convincing  views 
are  given  of  many  important  truths.  The  Spirit  con- 
curs with  an  address  to  one  man's  fear,  and  even  a 
Felix  trembles  before  a  prisoner  in  chains:  another's 
hopes  are  addressed,  and  "  he  hears  gladly,  and  does 
"  many  things,"  though  he  will  not  divorce  Herodias: 
or  convincing  arguments  are  applied  with  energy  to 
an  intelligent  worldling,  and  he  "is  almost  persuaded 
"  to  be  a  christian."  Such  persons  often  take  up  a 
profession  of  the  gospel,  and  continue  for  a  time,  or 
even  persist  to  the  end,  in  an  unfruitful  form  of  god- 
liness: and  men  of  this  description,  who  have  been 
eminent  for  their  talents,  have  been  the  principal  here- 
siarchs  in  every  age;  while  the  bulk  of  heretical  so- 
cieties have  been  constituted  of  inferior  persons  of  the 
same  class.  Yet  as  far  as  truth  produces  its  proper  ef- 
fect, though  it  be  at  length  born  down  by  human  de- 
pravity and  temptation,  it  ought  to  be  ascribed  to  the 
Spirit:  and  in  this  sense,  as  well  as  in  respect  of  mi- 
raculous powers,  men  have  been  "  partakers  of  the 
"Holy  Ghost,"  and  have  yet  fallen  away  beyond  the 


288  ON  THE  GIFTS  AND  INFLUENCES 

possibility  of  being  renewed  unto  repentance.*  On  the 
other  hand,  however,  these  "strivings"  are  often  pre- 
paratory to  the  "  things  which  accompany  salvation;" 
nor  can  we  always  exactly  distinguish  between  themt 
except  by  the  effect.  They  may  be  compared  to  two 
small  seeds,  which,  though  of  distinct  species,  are  so 
much  alike,  that  our  defective  organs  can  discern  no 
difference  between  them:  till,  being  sown,  and  having 
produced  their  respective  plants,  they  are  easily  and 
perfectly  known  from  each  other. 

The  observations  made  on  Regeneration*  must  be 
referred  to,  as  introducing  what  I  shall  here  add  in 
respect  to  the  sanctifying  work  of  the  Holy  Spirit  in 
the  hearts  of  believers.  We  may  therefore  observe, 
that  the  conversion  of  three  thousand  persons  on  the 
day  of  Pentecost,  the  rapid  success  of  the  gospel 
which  followed,  and  the  holiness  and  joy  of  the  pri- 
mitive christians,  were  as  much  the  effect  of  that  out- 
pouring of  the  Spirit,  as  the  miraculous  gifts  confer- 
red on  the  apostles:  and  the  same  change,  at  any 
time  wrought  in  men's  characters  and  conduct  through 
the  gospel,  must  uniformly  be  ascribed  to  the  same 
cause. 

But  we  shall  be  able  to  mark  more  precisely  the 
nature  of  these  sanctifying  influences  of  the  Spirit,  by 
adverting  to  the  language  of  Scripture  on  that  sub- 
ject.— The  word  Comforter,  by  which  our  Lord  dis- 
tinguishes this  divine  Agent,  may  also  signify  an  Ad- 
vocate or  an  Admonisher;  and  this  title  implies,  that 
it  is  the  office  of  the  Holy  Spirit  to  plead  the  cause  of 


*  Heb.  vi.  4—6.  x.  29. 


t  Essay  xii. 


OF  THE  HOLY  SPIRIT. 


289 


God  in  our  hearts,  to  excite  and  animate  us  to  all  holy 
duties,  and  to  communicate  to  us  all  holy  consola- 
tions.— Water  which  purifies,  refreshes,  and  fructi- 
fies all  nature;  and  fire,  which  illuminates,  penetrates, 
melts,  softens,  and  consumes  whatever  cannot  be,  as 
it  were,  changed  into  its  own  likeness,  are  the  em- 
blems of  that  Spirit  with  which  Christ  baptizes  his 
true  disciples. — "  When  he  is  come,  he  will  reprove^ 
or  convict — "  of  sin,  of  righteousness,  and  of  judg- 
"  ment."  This  divine  light  so  discovers  to  men  their 
obligations  to  God,  and  the  demands  of  his  perfect 
law,  that  they  are  deeply  convicted  of  guilt,  even  in 
such  things  as  before  did  not  burden  their  consciences; 
especially  they  soon  perceive  their  state  of  condemna- 
tion as  unbelievers,  and  the  atrocious  evil  of  not  re- 
ceiving Christ  by  faith.  They  are  thus  convinced  of 
the  justice  of  God  in  his  dealings  with  sinners,  and  un- 
derstand his  righteousness  in  justifying  believers;  and 
so  are  brought  to  realize  habitually  a  judgment  to 
come,  as  the  whole  tenour  of  revelation  manifests  to 
them,  that  the  prince  of  this  world  and  all  his  subjects 
lie  under  certain  condemnation.  These  convictions 
render  the  consciences  of  those  who  experience  them, 
ever  after  proportionably  tender  and  susceptible;  and 
their  hearts  penitent,  contrite,  and  watchful  against  all 
occasions  and  appearances  of  evil;  disposed  to  resist 
temptation,  and  to  strive  against  sin  as  the  great  ob- 
ject of  their  dread  and  abhorrence,  to  love  purity,  and 
to  long  for  holiness;  and  they  help  to  form  the  temper 
patient,  meek,  forgiving,  and  compassionate  to  the 
vilest,  or  most  prosperous,  of  mankind. 

When  the  Holy  Spirit  has  thus  prepared  the  hearts 

Vol.  V.  P  p 


290  ON  THE  GIFTS  AND  INFLUENCES 

of  sinners,  (as  he  did  those  cf  the  Jews  on  the  day  of 
Pentecost;*)  "  He  glorifies  Christ;  for  he  receives 
"of  the  things  of  Christ,  and  shews  them  unto 
"  them."f  By  his  illuminating  energy,  by  divesting 
ihe  mind  of  proud  and  carnal  prejudices,  and  by 
bringing  the  truths  of  Scripture  to  their  remembrance, 
he  discovers  to  them  the  glory  and  excellence  of  Em- 
manuel's Person,  his  infinite  compassion  and  con- 
descension, the  perfection  of  his  righteousness,  the 
preciousness  cf  his  blood,  the  prevalence  of  his  inter- 
cession, and  the  suitableness  of  his  whole  salvation. 
In  proportion,  therefore,  as  the  sinner  is  abased  and 
humbled  in  his  own  eyes,  and  is  made  to  abhor  all 
sin,  the  Comforter  exalts  the  Saviour  in  his  heart. 
Thus  he  becomes  precious  in  his  estimation;  he  per- 
ceives him  to  be  "  altogether  lovely,"  "  the  Pearl  of 
"  great  price,"  and  that  all  things  are  but  loss  in  com- 
parison of  him.  Now  he  begins  to  discern  something 
of  his  unsearchable  riches,  his  unfathomable  love,  his 
inexhaustible  fulness:  and  he  finds  that  all  he  can  want 
is  comprised  in  a  relation  to  Christ,  and  in  union  and 
communion  with  him.  His  liberty,  honour,  pleasure, 
and  felicity,  consist  in  having  such  a  Saviour,  Bro- 
ther, and  Friend;  and  those  strains  of  admiring  love, 
desire,  gratitude,  and  praise,  which  once  appeared  to 
him  too  rapturous,  or  even  enthusiastick,  become  the 
genuine  language  of  his  happiest  hours.  At  the  same 
time  he  knows  that  they  are  all  far  beneath  the  Sa- 
viour's real  excellency  and  glory;  and  thus  the  love 
of  Christ  to  him,  and  his  reciprocal  love  to  Christ, 


*  Actsii.  27. 


t  John  xvi.  7—15. 


OF  THE  HOLY  SPIRIT.  291 

constrain  him  to  live  to  his  glory,  to  copy  his  exam- 
ple, and  to  obey  his  precepts. — Here  again  we  may 
very  properly  observe,  that  in  proportion  as  the  doc- 
trine of  the  Spirit  is  exploded,  or  overlooked,  the 
Person  and  work  of  Christ  are  generally  dishonoured: 
and  while  men  plume  themselves  on  a  rational  reli- 
gion, they  evidence,  and  must  frequently  be  conscious, 
that  the  language  of  Scripture  does  not  suit  their 
views;  but  far  better  accords  with  those  of  the  enthu- 
siasts, whom  they  so  liberally  vilify,  and  so  cordially 
despise.  Is  it  not  then  evident,  that  the  reason,  why 
Christ  is  no  more  glorified  in  the  visible  church,  is 
simply  this:  men  do  not  expect,  depend  on,  or  seek 
for,  the  influences  of  the  Holy  Spirit  in  this  respect: 
and  for  that  reason  are  left  to  exalt  themselves,  to  be 
zealots  for  a  system  of  vain  philosophy,  or  implicitly 
to  adopt  the  notions  of  some  favourite  author;  and  to 
degrade  the  Light  of  the  world  and  the  Life  of  men? 

In  this  argument,  the  prayers  of  Paul  for  his  con- 
verts are  peculiarly  deserving  of  our  attention;  as  most 
of  them  had  respect,  not  to  miraculous  gifts,  but  to 
such  things  as  are  equally  needful  in  every  age.  For 
the  Ephesians  he  prayed  "  that  the  God  of  our  Lord 
"  Jesus  Christ,  the  Father  of  glory,  might  give  unto 
"  them  the  Spirit  of  wisdom  and  revelation,  in  the 
"  knowledge  of  him:  the  eyes  of  their  understanding 
"  being  enlightened,  that  they  might  know  what  is 
"  the  hope  of  his  calling,  and  what  the  riches  of  the 
"  glory  of  his  inheritance  in  the  saints:  and  what  is 
"  the  exceeding  greatness  of  his  power  towards  them 
"  that  believe:"  and  again,  that  "  they  might  be 
V  strengthened  with  might  by  his  Spirit  in  the  inner 


292  ON  THE  CIFT3  AND  INFLUENCES 


"  man,  that  Christ  might  dw  ell  in  their  hearts  by  faith> 
"  that  being  rooted  and  grounded  in  love,  they  might 
"  — know  the  love  of  Christ  which  passeth  know- 
"  ledge."  And  for  the  Colossians,  "  that  they  might 
'*  be  filled  with  the  knowledge  of  the  Lord's  will,  in 
"  all  wisdom  and  spiritual  understanding;  that  they 
"  might  walk  worthy  of  the  Lord  unto  all  pleasing, 
"  being  fruitful  in  every  good  work,  and  increasing 
"  in  the  knowledge  of  God:  strengthened  with  all 
"  might,  according  to  his  glorious  power,  unto  all 
"  patience  and  long- suffering  with  joy  fulness."*  Now 
is  it  not  necessary,  that  all  christians  should  thus  know 
God,  understand  the  gospel  and  its  privileges,  and  be 
inwardly  strengthened  in  love  and  obedience  to  the 
Lord  Jesus?  Surely  this  is  essential  to  real  Christianity 
in  every  age:  and  the  state  of  the  professing  church 
of  Christ,  amidst  all  modern  improvements,  shews, 
that  they  can  no  more  be  produced  without  the  influ- 
ences of  the  Spirit,  than  skill  in  agriculture  can  ensure 
a  crop  of  corn,  without  the  influence  of  the  sun  and 
rain. — The  apostle  says,  that  "  the  love  of  God  is 
"  shed  abroad  in  the  heart  by  the  Holy  Ghost,  who  is 
"  given  unto  us;"  and  whether  we  understand  this  of 
our  sense  of  God's  love  to  us,  or  of  our  exercise  of 
love  "to  him;  it  plainly  implies  that  we  cannot  attain 
it,  except  by  the  influences  of  the  Spirit,  preparing 
and  pervading  all  the  faculties  of  our  souls. f  Indeed, 
all  fervent  affections  towards  God,  or  joy  in  him,  are 
commonly  deemed  enthusiasm,  by  those  w  ho  deny 


•Eph.  i.  IT — 19.  iii.  16—21.  2  Cor.  iv.  3—6.   Col.  i.  9— 12. 
t  Rom.  v.  5. 


OF  THE  HOLY  SPIRIT. 


293 


these  doctrines;  and  a  decent  conduct,  with  a  form  of 
godliness,  constitutes  the  sum  total  of  their  improved 
Christianity. 

The  same  apostle  prays  that  the  Romans  "  may 
"abound  in -hope  through  the  power  of  the  Holy 
"  Ghost."*  ilope  is  one  of  those  graces,  which  abides 
in  the  church:  f  and  if  this  springs  from  the  power 
of  the  Spirit,  and  abounds  through  that  power,  we 
must  conclude,  that  all  who  are  destitute  of  his  influ- 
ences, are  either  "  without  hope,"  or  buoyed  up  in 
presumptuous  confidence. — According  to  Peter,  the 
*  believer's  obedience  results  from  "  the  sanctification 
"  of  the  Spirit;"  and  he  says,  "  Seeing  ye  have  pu- 
"  rifled  your  souls,  in  obeying  the  truth,  through  the 
"  Spirit,  unto  unfeigned  love  of  the  brethren,  "f 
Surely  these  are  duties  of  Christianity  peculiar  to  no 
age  or  place!  and  the  assistance  of  the  Spirit  must  be 
as  needful  to  the  performance  of  them  at  present,  as 
when  inspired  apostleswere  the  teachersof  the  church. 
"  The  kingdom  of  God  is — in  righteousness,  and 
"  peace,  and  joy  in  the  Holy  Ghost: how  then  can 
we  "  rejoice  in  the  Lord  always,"  without  his  blessed 
influences? 

But  this  subject  is  most  copiously  discussed  in  the 
eighth  chapter  of  the  epistle  to  the  Romans.  Regard 
to  brevity,  however,  forbids  me  to  enlarge  on  the 
passage:  let  it  suffice  in  general  to  observe,-  that  the 
apostle  there  ascribes  the  believer's  "  deliverance 


*  Rom.  xv.  13. 


t  1  Cor.  xiii.  13. 
§  Rom.  xiv.  17. 


\  1  Pet.  i.  2,  22. 


294  ON  THE  GIFTS  AND  INFLUENCES 

"  from  the  law  of  sin  and  death,"  to  "  the  Spirit  of 
"  life  in  Christ  Jesus;"*  and  derives  the  "  spiritual 
"  mind,  which  is  life  and  peace,"  from  the  same 
source.  They,  in  whom  the  "  Spirit  of  God  dwells," 
are  "  not  in  the  flesh  but  in  the  Spirit;"  but  "  if  any 
"  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
"  his."  They  who  "  through  the  Spirit  mortify  the 
<£  deeds  of  the  body,  shall  live:"  they  "  that  are  led," 
or  willingly  guided  and  influenced,  "  by  the  Spirit, 
"  are  the  children  of  God."  He  dwells  in  them,  not 
as  a  11  spirit  of  bondage,"  to  induce  them  to  obey 
God  from  servile  motives;  but  "  as  a  Spirit  of  adop- 
"  tion,  by  whom  they  cry,  Abba,  Father;"  and  thus 
producing  all  filial  dispositions  and  affections  in  their 
hearts,  "  he  witnesses  with  their  spirits,  that  they  are 
"  the  children  and  heirs  of  God."  They  have,  there- 
fore, "  the  first  fruits  of  the  Spirit;"  called  also  the 
"  seal  of  the  Spirit,"  being  the  renewal,  of  the  divine 
image  on  their  souls;  and  the  "  earnest  of  the  Spirit," 
or  the  beginning  and  sure  pledge  of  heavenly  felicity. f 
But,  who  can  deny  that  these  things  are  essential  to 
genuine  Christianity,  at  all  times,  and  in  all  places? 

Finally,  we  are  directed  "  to  pray  in"  or  by  "  the 
<£  Holy  Ghost,"  who  "  also  helpeth  our  infirmities;" 
and  whatever  words  we  use,  his  influences  alone  can 
render  our  worship  spiritual.  Our  holy  tempers,  af- 
fections, and  actions,  are  called  "  the  fruits  of  the 
"  Spirit,"!  to  distinguish  them  from  mere  moral  con- 


*  2  Cor.  iii.  17,  18.        t  2  Cor.  i.  22.    Eph.  i.  13,  14.  iv.  30. 
\  Gal.  v.  22,23.    Eph.  v.  9. 


OP-  THE  HOLY  SPIRIT. 


295 


duct,  proceeding  from  worldly  or  selfish  principles. 
We  are  said  to  "  live  in  the  Spirit,"  and  "  to  walk 
«'  in  the  Spirit,"  and  to  "  be  filled  with  the  Spirit:" 
and  all  our  heavenly  wisdom,  knowledge,  strength, 
holiness,  joy;  all  things  relative  to  our  repentance, 
faith,  hope,  love,  worship,  obedience,  meetness  for 
heaven,  and  foretastes  of  it,  are  constantly  ascribed 
to  his  influences:  nor  can  we  escape  fatal  delusions, 
resist  temptations,  overcome  the  world,  or  glorify 
God;  except  as  we  are  taught,  sanctified,  strengthen- 
ed, and  comforted  by  the  Holy  Spirit,  who  dwells  in 
all  believers  "  as  a  well  of  water  springing  up  into 
"  everlasting  life." 

We  need  not  then  wonder  at  the  low  state  into 
which  vital  Christianity  is  fallen,  when  we  consider 
how  many  nominal  christians  utterly  disclaim  all  de- 
pendence on  the  Spirit,  as  enthusiasm:  and  how 
greatly  this  part  of  the  gospel  is  overlooked  by  num- 
bers, who  are  zealous  for  other  doctrines  of  it.  The 
subject,  therefore,  suggests  to  us  the  vast  importance 
of  owning  the  divine  Person  and  whole  work  of  the 
Spirit,  in  all  our  services;  of  praying  for,  that  we 
may  pray  by,  the  Spirit;*  of  applying  to  him,  and 
depending  on  him  in  all  things;  of  cautiously  distin- 
guishing his  genuine  influences  from  every  counter- 
feit, by  scriptural  rules;  of  avoiding  those  worldly 
cares,  and  that  indolence  which  "  quench,"  and  all 
those  evil  tempers  which  "  grieve,  the  Spirit  of  God," 
and  of  giving  the  glory  of  all  the  good  wrought  in  us, 


*  Luke  xi.  13. 


296      ON  THE  GIFTS  AND  INFLUENCES, 


or  by  us,  to  him  as  its  original  Source  and  Author. — 
Thus,  depending  on  the  Mercy  of  the  Father,  the 
Atonement  of  the  Son,  and  the  Grace  of  the  Spirit; 
we  shall  be  prepared  to  give  glory  to  the  Triune  God 
our  Saviour,  both  now  and  for  evermore. 


ESSAY  XV 


On  the  uses  of  the  Moral  Ldw,  in  Subserviency  to  tfie 
Gospel  of  Christ. 

When  we  have  duly  considered  our  situation  as 
fallen  creatures,  and  those  things  which  relate  to  our 
recovery  by  the  mercy  of  the  Father,  the  redemption 
and  mediation  of  the  Son,  and  the  sanctification  of  the 
Holy  Spirit;  we  must  be  convinced  that  "  we  are 
14  saved  by  grace,  through  faith;  (and  that  not  of  our- 
"  selves,  it  is  the  gift  of  God;)  not  of  works,  lest  any 
"  man  should  boast:"*  and  under  this  conviction  it 
is  natural  for  us  to  enquire,  "  Wherefore  then  serveth 
"  the  law?"f  What  end  does  it  answer?  The  apostle 
indeed  introduces  this  question,  as  the  objection  of 
Judaizing  teachers  to  the  doctrines  of  grace:  but  in  the 
present  endeavour  to  state  the  uses  of  the  law  as  sub- 
servient to  the  gospel,  it  is  necessary  to  premise,  that 
neither  the  ritual  law,  nor  the  legal  dispensation ,  is 
meant:  the  former  typified,  and  the  latter  introduced, 


*  Eph.  ii.  8—10. 
Vol.  V. 


t  Gal.  iii.  19. 

Qq 


298        ON  THE  USES  OF  THE  MORAL  LAW 


the  clear  revelation  of  the  gospel;  and  they  were  both 
superseded  and  rendered  obsolete  by  the  coming  of 
Christ.  The  moral  law  alone  is  intended,  which  was 
originally  written  in  the  heart  of  man,  as  created  in 
the  image  of  God;  was  afterwards  delivered  with  aw* 
ful  solemnity  from  mount  Sinai,  in  ten  command- 
ments; is  elsewhere  summed  up,  in  the  two  great 
commandments  of  loving  God  with  all  our  hearts,  and 
our  neighbour  as  ourselves;  and  is  explained  and  en- 
larged upon  in  a  great  variety  of  particular  precepts, 
throughout  the  whole  Scripture.  This  law,  besides 
what  it  more  directly  enjoins,  implicitly  requires  us 
to  love,  admire,  and  adore  every  discovery,  which 
God  shall  ever  please  to  make  to  us  of  his  glorious 
perfections;  cordially  to  believe  every  truth  which  he 
shall  reveal  and  authenticate;  and  willingly  to  obey 
every  positive  institution  which  he  shall  at  any  time  be 
pleased  to  appoint. 

This  law  is  immutable  in  its  own  nature:  for  it 
could  not  be  abrogated,  or  altered,  without  an  appa- 
rent intimation  that  God  was  not  so  glorious,  lovely, 
and  excellent;  or  so  worthy  of  all  possible  honour, 
admiration,  gratitude,  credit,  adoration,  submission, 
and  obedience,  as  the  law  had  represented  him  to  be; 
or  without  seeming  to  allow,  that  man  had  at  length 
ceased  to  be  under  those  obligations  to  God,  or  to 
stand  in  those  relations  to  him  and  to  his  neighbour, 
from  which  the  requirements  of  the  law  at  first  re- 
sulted. The  moral  law,  I  say,  could  not  be  changed, 
in  any  essential  point,  unless  we  could  cease  to  be 
under  infinite  obligations  to  our  great  Creator;  unless 
he  could  allow  us  in  some  degree  to  be  alienated  from 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  290 


him,  and  despisers  of  him;  or  to  love  worldly  objects 
and  our  own  present  advantage  or  pleasure  more  than 
his  infinite  excellency;  and  to  prefer  them  to  his  glory, 
and  the  enjoyment  of  his  favour:  unless  he  could  allow 
us  to  be  ungrateful  for  his  benefits,  to  discredit  his 
veracity,  to  dispute  his  authority,  to  reject  the  ap- 
pointments of  his  wisdom;  and  to  injure,  neglect,  cor- 
rupt, or  hate  one  another,  to  the  confusion,  and  ruin 
of  his  fair  creation.  Such  absurd  and  dreadful  conse- 
quences may  unanswerably  be  deduced,  from  the  sup- 
position of  the  moral  law  of  God  being  repealed  or 
altered:  and  they  are  the  bane  of  all  Antinomianism; 
and  of  every  system  formed  on  the  absurd  notion  of  a 
new  and  milder  law  promulgated  by  Jesus  Christ, 
however  ingeniously  such  schemes  may  be  arranged 
or  diversified.  The  Lord  may,  consistently-  with  the 
immutable  perfections  of  his  nature,  and  the  righ- 
teousness of  his  government,  reveal  truths  before  un- 
known: he  may  abrogate  positive  institutions,  or  ap- 
point others:  he  may  order  various  circumstances  re- 
lative to  the  law  in  a  new  manner,  according  to  the 
different  situations  in  which  rational  agents  are  placed: 
but  the  love  of  God  with  all  the  powers  of  the  soul, 
and  the  love  of  our  neighbour  as  ourselves,  must 
continue  the  indispensable  duty  of  all  reasonble  crea- 
tures, however  circumstanced,  through  all  the  ages  of 
eternity. 

This  law  is  the  foundation  of  the  covenant  of  works; 
and  it  is  the  wisdom  of  every  holy  creature  in  a  state 
of  probation  to  seek  justification  by  obeying  it:  but 
for  fallen  men  who  are  continually  transgressing,  to 
waste  their  labour,  in  vainly  attempting  to  justify 


300         ON  THE  USES  OP  THE  MORAL  LAW 

themselves  before  God  by  their  own  obedience,  is 
absurd  and  arrogant  in  the  greatest  conceivable  de- 
gree. This  attempt  is  generally  called  self-righteous- 
ness; and  all  the  preachers  of  Christianity  are  bound 
most  decidedly  to  warn  men  against  it,  as  a  fatal  rock 
on  which  multitudes  are  continually  perishing. 

But  what  purposes  then  does  the  moral  law  answer, 
under  a  dispensation  of  mercy,  and  in  subserviency  to 
the  doctrines  and  the  covenant  of  grace?  and  what  use 
should  the  ministers  of  the  New  Testament  make  of 
it?  The  following  statement  may  perhaps  contain  a 
sufficient  reply  to  these  questions;  and  likewise  make 
way  for  some  observations  on  the  bad  effects  which 
follow  from  ignorance,  inattention,  or  the  want  of  ac- 
curate and  clear  apprehensions,  respecting  the  moral 
law,  in  the  ministers  and  professors  of  the  gospel. 

1.  The  moral  law,  when  well  understood,  is  very 
useful  in  shewing  sinners  their  need  of  mercy  and  free 
salvation.  The  apostle  says,  "  I  through  the  law,  am 
"  dead  to  the  law,  that  I  might  live  unto  God:"*  He 
doubtless  meant,  by  being  dead  to  the  law,  that  he 
had  entirely  given  up  all  hope  and  every  thought  of 
justification  by  the  law,  or  of  obtaining  eternal  life  as 
the  reward  of  his  own  obedience:  and,  having  fled  to 
Christ  for  justification,  he  was  also  delivered  from  fear 
of  final  condemnation  by  it.  He  had  therefore  no  more 
to  hope  or  fear  from  the  law,  than  a  man  after  his 
death  has  to  hope  or  fear  from  his  friends  or  enemies. 
When  he  was  a  Pharisee,  "  he  was  alive  without  the 
"  law;  but  when  the  commandment  came,  sin  revived 


*  Gal.  ii.  19, 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  301 

"  and  he  died."  Every  impartial  reader  must  see,  that 
the  apostle,  in  this  remarkable  passage,  spoke  exclu- 
sively of  the  moral  laxv,  which  he  declared  to  be  hoi//, 
just,  and  good,  and  spiritual;  to  which  he  "  consented' 
"  that  it  was  good,"  even  while  he  failed  of  answering 
its  strict  demands;  in  which  he  "  delighted  after  the 
"  inward  man;"  and  which  he  "  served  with  his 
"  mind,"*  or  with  the  decided  preference  of  his 
judgment,  and  the  habitual  purpose  of  his  heart. — 
When  the  sinner  understands  the  extensive  and  spi- 
ritual demands  and  awful  denunciations  of  the  divine 
law,  his  hope  of  being  justified  according  to  it  must 
expire:  for  he  perceives  that  it  requires  a  perfectly 
holy  heart  and  a  perfectly  holy  life;  that  it  respects 
every  imagination,  affection,  motive,  word,  and  work; 
that  it  demands  absolute,  uninterrupted,  and  perfect 
obedience,  from  the  first  dawn  of  reason  to  the  mo- 
ment of  death;  and  that  it  denounces  an  awful  curse 
on  "  every  one,  who  continueth  not  in  all  things, 
"  written  in  its  precepts  to  do  them."  But  unless  the 
goodness  or  excellency  of  the  law  be  also  discerned,  he 
will  not  be  brought  to  genuine  self-abasement.  A  man 
may  be  clearly  convicted  of  high  treason,  according 
to  the  letter  of  the  statute:  but  if  he  thinks  the  statute 
itself  iniquitous,  he  will  persist  in  justifying  his  con- 
duct; and  his  sullen  enmity  to  the  prince,  the  govern- 
ment, and  his  judges,  will  probably  increase  in  pro- 
portion, as  he  sees  the  execution  of  the  sentence  de- 
nounced against  him  to  be  inevitable. — If  men  only 
consider  the  strictness  of  the  precept,  and  the  severi- 


*  Rom.  vii.  7 — 25. 


302         ON   THE  USES  OF  THE  MORAL  LAW 


ty  of  the  sanction,  of  the  divine  law;  hard  thoughts  of 
God  will  be  excited,  they  will  deem  themselves  jus- 
tified in  desponding  inactivity,  or  they  will  take  re- 
fuge in  antinomianism  or  infidelity.  But  when  every 
precept  is  undeniably  shewn  to  be  "  holy,  just,  and 
"  good,''  requiring  nothing  but  what  is  reasonable, 
equitable ',  and  beneficial:  the  convictions  thus  excitid 
strike  at  the  root  of  man's  self-admiration;  the  sinner 
is  constrained  by  them  to  take  part  with  God  against 
himself;  and  he  can  no  longer  withhold  his  approba- 
tion from  the  law,  even  whilst  he  knows  himself  liable- 
to  be  condemned  by  it.  For  ihe  more  clearly  the  ex- 
cellency of  the  precept  is  perceived;  the  more  evident- 
ly do  the  odiousness,  unreasonableness,  and  desert  of 
sin  appear. 

The  lawT  should  therefore  be  very  fully  stated,  ex- 
plained, and  applied  to  the  consciences  of  men,  for 
these  purposes:  as  this  constitutes  the  grand  means, 
which  the  Lord  blesses,  to  shew  sinners  in  what  the 
divine  image  consisted,  after  which  Adam  was  at  first 
created, — and  what  they  ought  to  have  been  and  to 
have  done,  during  the  whole  of  their  past  lives; — and 
to  convince  them,  that  their  sins  have  been  exceed- 
ingly numerous  and  heinous,  in  thought,  word,  and 
deed,  by  '  leaving  undone  what  they  ought  to  have 
'  done,  and  doing  what  they  ought  not  to  have  done:' 
— that  their  present  dispositions,  and  supposed  duties, 
are  vile  and  unworthy  of  God's  acceptance,  yea,  de- 
serving of  his  wrath  and  abhorrence: — and  in  short, 
that  their  case  is  hopeless  and  helpless,  if  they  be  left 
to  themselves  under  the  old  covenant,  and  dealt  with 
according  to  the  merit  and  demerit  of  their  works.  In 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  303 

this  way  the  pride  of  men's  hearts  is  abased,  their 
mouths  are  stopped,  their  false  and  legal  confidence  is 
destroyed,  and  they  are  prepared  by  the  knowledge 
of  their  sins,  and  by  deep  humiliation  before  God,  to 
understand  and  welcome  the  salvation  of  the  gospel. 
Thus  the  law  was  delivered  from  mount  Sinai,  to  pre- 
pare the  minds  of  the  Israelites  for  the  promises  and 
types  of  good  things  to  come;  and  it  should  be  deli- 
vered from  every  pulpit  with  most  awful  solemnity,  in 
connexion  with  the  blessed  gospel:  and  in  this  way  of 
instruction  it  still  proves  "  a  schoolmaster  to  bring 
"  us  to  Christ,  that  we  may  be  justified  by  faith." 

2.  The  law  is  exceedingly  useful  to  illustrate  the 
necessity,  the  nature,  and  the  glory  of  redemption. 
"  The  Lord  is  rich  in  mercy,"  yea,  "  he  delighteth 
"  in  mercy:"  why  then  does  he  not  pardon  all  sinners 
by  a  mere  act  of  sovereign  grace?  What  need  was 
there  of  a  Surety,  a  Redeemer,  or  an  Atonement? 
Why  must  God  be  manifested  in  the  flesh?  Why 
must  Emmanuel  agonize  and  die  on  the  cross?  Did 
ever  earthly  prince  require  his  beloved,  his  only,  his 
dutiful  son,  to  endure  the  most  intense  tortures,  in 
order  to  the  pardon  of  any  number  of  criminals?  This 
could  not  be  necessary,  in  order  to  prevail  with  God 
to  love  and  save  us:  for  it  is  every  where  spoken  of  in 
Scripture,  as  the  most  emphatical  evidence,  and  rich- 
est fruit,  of  his  love  to  us.  But  the  Lord  is  infinitely 
holy  in  his  nature,  and  perfectly  righteous  in  his  moral 
government;  and  he  is  determined  "  to  magnify  his 
"  law  and  make  it  honourable."  We  had  by  our  sins 
despised  and  dishonoured  the  holy  law,  and  rendered 


.104       ON  THE  USES  OF  THE  MORAL  LAW 

ourselves  obnoxious  to  the  just  vengeance,  of  our 
Creator:  if  then  he  spared  us,  his  holiness,  his  justice, 
and  his  law  would  be  disgraced,  or  at  least  the  glory 
of  them  obscured;  unless  some  other  decisive  methods 
were  taken  of  magnifying  his  law,  displaying  his  jus- 
tice, and  filling  the  world  with  awful  astonishment  at 
his  holy  hatred  of  sin.  Whilst  he  therefore  makes 
these  things  known,  by  the  final  misery  of  some  trans- 
gressors: he  pardons  others  to  die  praise  of  his  glori- 
ous grace;  but  in  such  a  way,  as  still  more  effectually 
secures  the  honour  of  his  law  and  government,  **  He 
"  hath  set  forth  his  own  Son  to  be  a  propitiation  for 
"  sin;  that  he  might  be  just,  and  the  justifier  of  him 
"  that  belie veth."  They,  who  really  believe  and  un- 
derstand the  scriptural  account  of  this  surprising 
transaction,  discern  in  a  measure  the  necessity  of  this 
redemption,  its  real  nature,  and  the  glory  of  God  pe- 
culiarly displayed  in  it;  whilst  to  all  others,  the 
"  preaching  of  the  cross  is  foolishness:"  And  in  ex- 
act proportion  to  our  views  of  the  excellency  of  the 
ho!}r  law,  will  be  our  admiration  of  the  divine  perfec- 
tions as  harmoniously  glorified  in  the  gospel. 

3.  The  law  is  useful,  as  a  rule  of  coiiduct  to  believ- 
ers. When  we  have  fled  for  refuge  to  Christ  by  faith, 
we  are  delivered  from  the  curse  of  the  law  and  from 
the  legal  covenant;  but  we  remain  subjects  of  God's 
moral  government,  and  are  bound  to  obedience  by- 
new  and  most  endearing  obligations.  "  Shall  we  then 
"  sin,  because  we  are  not  under  the  law,  but  under 
"  grace?  God  forbid."  Yet  there  is  no  other  rule  of 
duty  but  the  moral  law,  as  above  defined,  and"  where 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  305 


iC  no  law  is,  there  is  no  transgression."  Our  blessed 
Lord,  when  about  to  expound,  in  the  most  strict  and 
spiritual  manner,  several  precepts  of  the  moral  law, 
solemnly  premised  these  words,  "  Whosoever  there - 
"  fore  shall  break  one  of  these  least  commandments, 
"  and  teach  men  so,  he  shall  be  called  the  least  in  the 
"  kingdom  of  heaven:  but  whosoever  shall  do  and 
"  teach  them,  the  same  shall  be  called  great  in  the 
"  kingdom  of  heaven;"*  that  is,  among  the  ministers 
of  his  gospel.  He  says  to  his  disciples,  "if  ye  love 
"  me  keep  my  commandments:"!  and  what  are  his 
commandments,  but  the  precepts  of  the  moral  law, 
enforced  on  believers  by  the  most  powerful  and  en- 
dearing obligations  and  motives?  The  apostles  conti- 
nually refer  believers  to  the  moral  law,  as  the  rule  of 
their  conduct;  and  sometimes  quote  for  this  purpose 
the  very  words  of  the  ten  commandments.^  "  We  are 
"  not  without  law  to  God,  but  under  the  law  to 
"  Christ."^  The  believer  receives  the  law,  deprived 
of  its  condemning  power,  from  the  hand  of  the  Re- 
deemer, as  the  rule  by  which  to  regulate  his  tempers, 
affections,  conduct,  and  conversation,  to  the  honour 
of  the  gospel,  and  the  glory  of  God.  "  Do  we  then 
"  make  void  the  law  through  faith?  God  forbid!  yea 
"  we  establish  the  law."||  He  who  truly  loves  the  di- 
vine Saviour,  and  feels  the  influence  of  evangelical 
principles,  will  greatly  desire  to  know  what  his  Lord 


*  Matt.  v.  19,  20.       t  John  xiv.  15,  21 — 24.  xv.  10—14. 
\  Rom.  xiii.  8 — 10.  Gal.  v.  13,  14.  Eph.  vi.  2.  Jam.  ii.  8 — 
13.  iv.  11,  12.  1  Johniii.  4. 
§  1  Cor.  ix.  21.  |j  Rom.  iii.  31. 

Vol.  V.  Rr 


306 


ON  THE  USES  OF  THE  MORAL  LAW 


would  have  him  to  do,  that  "  his  love  may  abound  in 
"  knowledge,  and  in  all  judgment,"*  and  that  he  may 
"  not  be  unwise,  but  understanding  what  the  will  of 
"  the  Lord  is."f  And  as  there  can  be  no  authorized 
standard  and  rule  of  the  Lord's  will,  except  his  com- 
mandments; so,  that  christian  who  best  understands 
them  will  be  most  completely  furnished  for  every  good 
work:  provided  his  knowledge  of  the  truths  and  pro- 
mises of  Scripture  be  equally  clear  and  comprehensive. 
For  though  love  is  both  the  principle  of  obedience  and 
the  substance  of  the  law;  yet  we  need  more  particular 
direction  in  expressing  our  love,  and  regulating  our 
conduct  towards  God  and  man. 

4.  The  law  is  very  useful  to  believers,  as  the  test 
or  touchstone  of  their  sincerity.  It  is  written  in  the 
heart  of  all  true  christians  by  the  Holy  Spirit;  %  so 
that  "  they  all  delight  in  it  after  the  inward  man," 
"  consent  to  it  that  it  is  good,"  "  count  all  God's  com- 
"  manclments  in  all  things  to  be  right,"  "  love  and 
"  choose  all  his  precepts,"  repent  of,  and  mourn  for, 
every  sin  as  a  transgression  of  the  law,  are  grieved  and 
burdened  because  they  "  cannot  do  the  things  that 
"  they  would,"  and  long  to  love  God  and  man  as  per- 
fectly as  the  law  requires.  The  fruits  of  the  Spirit,  by 
which  their  deliverance  from  the  law  as  a  covenant  is 
sealed,  are  coincident  with  the  requirements  of  its  holy 
precepts;  the  example  of  Christ,  which  they  are  called 
and  inclined  to  imitate,  consisted  in  a  perfect  obedi- 


*  Phil.  i.  9.     t  Eph.  v.  17.     \  Jer.  sxxi.  33.  Heb.  vfii.  10. 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  307 

cnce  to  the  divine  law:  the  holiness,  which  they  follow 
after,  is  no  other  than  conformity  to  it,  as  resulting 
from  evangelical  principles,  and  a  constant  regard  to 
the  Redeemer's  Person  and  their  obligations  to  him: 
nay,  the  heavenly  felicity  to  which  they  aspire  is  the 
perfection  of  this  conformity;  the  full  enjoyment  of 
God,  as  the  supreme  object  of  their  love;  and  the  de- 
light of  sharing  the  happiness  of  all  holy  creatures,  by 
loving  and  being  loved  by  them,  without  envy,  sus- 
picion, fear,  or  the  alloy  of  any  other  base  and  selfish 
passion.  But  "  the  carnal  mind,"  (whether  in  an  infi- 
del, a  careless  sinner,  a  pharisee,  or  a  hypocrite,)  "is 
"  enmity  against  God:  for  it  is  not  subject  to  the  law 
"  of  God,  neither  indeed  can  be."  All  unregenerate 
men  secretly  dislike  the  strictness  and  spirituality  of 
the  law,  and  wish  to  have  it  abrogated  or  mitigated: 
this  secret  inclination  is  the  source  of  all  antinomian 
principles;  and  in  this  respect,  persons  of  the  most  op- 
posite sentiments  resemble  each  other;  for  virulent  op- 
posers  and  loose  abusers  of  the  doctrines  of  grace  are 
alike  influenced,  both  by  the  pride  of  self-confidence 
which  is  the  essence  of  Pharisaism,  and  by  the  enmi- 
ty to  the  law  which  distinguishes  the  antinomian.  On 
the  other  hand,  the  true  believer  approves  of  the  very 
precept  that  condemns  his  own  conduct,  and  longs  to 
have  his  own  heart  changed  into  conformity  to  the 
holy  commandment.  If  then,  professors  of  the  gospel 
were  more  fully  acquainted  with  the  requirements  of 
the  divine  law,  they  would  be  far  less  exposed  to  the 
danger  of  deceiving  themselves,  and  sincere  believers 
would  more  clearly  perceive,  that  their  mourning  for 
sin  and  their  hatred  of  it,  their  tenderness  of  consci- 


308        ON  THE  USES  OF  THE  MORAL  LAW 

ence,  and  uneasy  longings  after  higher  degrees  of  ho- 
liness, than  any  of  which  they  once  had  the  least  con- 
ception, constitute  a  "witness  in  themselves"  of  their 
actual  union  with  Christ,  and  of  their  interests  in  all  the 
blessings  of  the  new  covenant.  At  the  same  time,  a  more 
distinct  view  of  the  justice  of  that  awful  sentence  from 
which  Christ  hath  redeemed  them  with  his  own  blood, 
would,  in  proportion  to  their  assurance  of  deliverance 
and  eternal  life,  animate  them  to  live  more  entirely  de- 
voted to  the  service  of  "  him  who  died  for  them  and 
"  rose  again."* 

5.  The  knowledge  of  the  law  is  exceedingly  useful 
to  believers,  as  a  standard  of  continual  self-examina- 
tion, to  exclude  spiritual  pride,  and  to  keep  the  soul 
at  all  times  abased,  and  simply  dependent  on  the  Lord 
Jesus  Christ.  Knowledge,  gifts,  usefulness,  or  other 
attainments,  by  which  men  are  distinguished  from 
those  around  them,  have  a  powerful  tendency  to  ex- 
cite self-complacency  and  self-preference;  but  when  a 
believer  compares  the  state  of  his  heart,  and  the  very 
duties  and  services  he  performs,  with  the  spiritual  and 
holy  commands  of  God:  he  is  reminded  of  his  guilt 
and  depravity,  and  taught  his  constant  need  of  repent- 
ance, forgiveness,  the  blood  of  Christ,  and  the  sup- 
plies of  his  grace.  Thus,  he  learns  to  walk  humbly 
before  God,  however  he  may  be  distinguished  among 
men;  to  be  ashamed  of  such  good  works  as  he  would 
otherwise  admire;  to  count  even  his  evangelical  du- 


*  2  Cor.  v.  14,  15. 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  309 

lies  as  dross  in  comparison  of  Christ  and  his  righ- 
teousness; to  be  simple  in  his  dependence  on  the  Lord 
in  all  things;  and,  knowing  that  he  hath  not  attained, 
"  to  press  forward  to  the  mark,  for  the  prize  of  the 
"  high  calling  of  God  in  Christ  Jesus." 

Having  thus  compenduously  stated  some  of  the 
leading  uses  of  the  moral  law  in  subserviency  to  the 
gospel,  it  now  remains  to  consider  the  bad  effects 
which  arise  from  ignorance,  inattention,  or  the  want 
of  accurate  and  clear  apprehensions  on  this  subject, 
in  the  ministers  and  professors  of  the  gospel.  We 
here  suppose  that  the  several  doctrines  of  Christianity 
are  stated  and  apprehended,  as  fully  as  they  can  be, 
when  the  perfect  law  of  God  is  greatly  kept  out  of 
sight:  for  this  must  create  considerable  inconsistency 
in  the  best  arranged  system  of  evangelical  truth.  We 
observe  also,  that  there  are  various  degrees  and  kinds 
of  ignorance  and  inattention  to  the  law,  or  of  a  con- 
fused and  unscriptural  way  of  speaking  concerning  it. 
Some  persons  seem  almost  to  leave  it  out  of  their  sys- 
tem, or  only  to  speak  of  it  in  depreciating  terms:  others 
advert  to  its  strictness  and  severity,  but  they  are  not 
equally  sensible  of  its  excellency.  Many  are  acquaint- 
ed with  its  uses  in  convincing  men  of  sin,  but  not  of 
its  value  as  a  rule  of  conduct:  others,  on  the  contrary, 
apply  its  precepts  to  the  regulation  of  the  chris- 
tian's conduct,  but  are  less  habituated  to  use  them  for 
alarming  the  consciences  of  unbelievers.  But  in 
proportion  as  any  of  these  uses  are  neglected,  some 
or  other  of  the  following  effects  may  be  appre- 
hended. 


310 


ON  THE  USES  OF  THE  MORAL  LAW 


1.  Great  numbers  of  those,  who  hear  and  assent  to 
the  gospel,  will  remain  destitute  of  any  serious  con- 
cern about  their  souls.  Whatever  men  learn  of  Christ, 
and  his  love  or  free  salvation;  they  seldom,  if  ever, 
count  him  the  Pearl  of  great  price,  and  consent  to 
part  with  all  for  his  sake,  till  they  are  made  deeply 
sensible  of  their  danger  as  lost  perishing  sinners.  And 
it  has  been  shown  that  this  is  the  grand  scriptural  means 
of  bringing  them  to  this  conviction.  A  great  part 
therefore  of  that  want  of  success,  of  which  some  able 
ministers  complain,  may  fairly  be  ascribed  to  their  fail- 
ure in  this  particular. 

2.  Ignorance  of,  or  inattention  to,  the  law,  always 
occasions  the  prevalence  or  increase  of  a  selfrigliteous 
spirit.  This  propensity  of  our  proud  hearts  is  first 
broken,  by  perceiving  in  some  measure  how  justly 
and  certainly  the  law  of  God  condemns  even  our  best 
actions;  because  they  are  so  defective  in  their  motive 
and  measure,  and  so  denied  in  themselves:  and  were 
we  always  influenced  by  a  realizing  conviction,  that 
'  God  deems  us  deserving  of  final  condemnation,  for 
not  loving  him  with  all  our  hearts;'  our  proneness  to 
rely  on  our  own  works  could  not  subsist,  but  we  must 
draw  all  our  confidence  from  the  grace  of  the  gospel. 
All  other  devices  for  curing  this  disease  are  mere  pal- 
liatives: but  the  apostle  directs  us  to  the  radical  cure 
when  he  says,  "  I,  through  the  law,  am  dead  to  the 
"  law." 

3.  Ignorance  of  the  holy  commandments  of  God, 
or  errors  respecting  them,  give  occasion  to  the  in- 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  311 


crease  of  unsound  professors  of  the  gospel,  whose  scan- 
dalous lives,  or  awful  apostacies,  often  disgrace  the 
cause  of  truth.  If  men  are  allowed  to  consider  the 
law  of  God  as  an  enemy ;  from  which  Christ  came  to 
deliver  them;  if  they  conclude  that  their  natural  dis- 
like to  it  is  excusable,  their  inability  to  keep  it  a  mis- 
fortune, and  their  condemnation  for  breaking  it  an  act 
of  extreme  rigour,  bordering  on  injustice;  if  they  sup- 
pose salvation  to  consist  almost  wholly  in  deliverance 
from  condemnation,  and  do  not  in  the  least  perceive 
that  all  true  believers  really  repent,  of,  and  condemn 
themselves  for,  breaking  the  law;  are  taught  to  love 
and  delight  in  it,  and  are  both  required  and  inclined 
to  testify  the  sincerity  of  their  love  by  unreserved  obe- 
dience to  all  its  precepts:  they  will  readily  embrace  a 
doctrine  which  gives  relief  to  their  uneasy  consciences, 
and  leaves  the  favourite  lusts  of  their  hearts  unmo- 
lested. Thus  stony-ground  hearers  who  welcome  the 
gospel  with  impenitent  joy,  and  then  in  time  of  temp- 
tation fall  away,  and  thorny- ground  hearers,  who  re- 
tain an  unfruitful  profession  with  a  worldly,  covetous, 
or  sensual  life,  will  abound  in  the  visible  church — 
and  be  as  Achans  in  the  camp.  No  care  indeed  of 
man  can  wholly  prevent  this;  but  a  clear  and  distinct 
view  of  the  holy  law  of  God,  and  its  subserviency  to 
the  gospel,  is  one  very  important  means  of  prevent- 
ing smch  dreadful  delusions,  and  such  wide  spreading 
scandals. 

4.  The  prevalence  of  corrupt  and  heretical  princi- 
ples originates  from  the  same  source.  Perhaps  it  might 
be  shewn,  that  all  anti- scriptural  schemes  of  religion  in 


o!2 


0  M  THE  USES  OF  THE  MORAL  LAW 


several  particulars  coincide.  They  agree  in  consider- 
ing the  perfect  law  of  God  as  too  strict  in  its  de- 
mands, and  too  severe  in  its  'penalty;  and  in  sup- 
posing, that  it  would  be  inconsistent  with  the  divine 
justice  and  goodness,  to  deal  with  his  rational  crea- 
tures according  to  it.  None  of  them  allow  expressly 
that  Christ  died  to  honour  this  law,  and  to  satisfy  the 
justice  of  God  for  our  transgressions  of  it,  that  he 
might  save  sinners  without  seeming  to  favour  sin:  but 
they  suppose  his  death  to  have  been  designed  exclu- 
sively for  some  other  purposes.  Nor  do  any  of  them 
consider  a  total  change  of  nature  and  disposition  to  be 
absolutely  necessary  to  salvation:  but  they  all  explain 
regeneration  to  mean  something  far  short  of  this  new 
creation  unto  holiness.  They,  who  differ  and  dispute 
most  eagerly  about  other  points,  when  their  senti- 
ments are  carefully  examined,  are  found  to  harmonize 
in  these.  The  philosophical  Socinian,  who  rejects  the 
atonement  as  needless,  and  eternal  punishment  as  un- 
just, here  agrees  with  the  antinomian  or  enthusiast, 
who,  boasting  of  free  grace  and  extraordinary  illumi- 
nation,  reviles  and  tramples  on  the  law  which  Christ 
died  to  magnify  and  honour.  Almost  all  errors  in  re- 
ligion  connect  with  misapprehensions  concerning  the 
law  of  God;  and  the  neglect  of  clearly  and  fully 
stating  this  subject,  according  to  the  Scriptures,  must 
therefore  tend  exceedingly  to  favour  the  propagation 
of  heretical  opinions  of  various  kinds. 

A  few  instances  may  be  mentioned.  It  would  not 
be  so  common,  as  far  as  we  can  see,  for  those,  who 
have  been  educated  in  evangelical  principles,  to  di- 
verge into  Arian  or  Socinian  sentiments;  if  such  a 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  313 

deep  and  clear  knowledge  of  die  demands,  excel- 
lency, and  uses  of  the  law,  were  connected  with  their 
views  of  human  depravity,  redemption,  justification, 
and  regeneration,  as  might  assist  them  in  understanding 
the  real  nature  and  necessity  of  the  great  doctrines  of 
salvation.  For  want  of  this  when  they  are  pressed  by 
subtile  reasonings  on  such  subjects,  they  know  not 
what  to  answer;  and  so  give  up  the  truth  as  untenable 
on  rational  grounds,  instead  of  perceiving  that  it  has 
its  foundation  in  the  nature  of  things,  in  the  divine 
perfections,  and  in  our  condition  as  transgressors,  and 
as  creatures  continually  propense  to  transgress. — We 
can  hardly  conceive,  that  men  professing  godliness 
could  ever  have  fancied  themselves  perfectly free from 
all  sin,  and  so  have  been  seduced  into  a  most  dis- 
graceful and  injurious  kind  of  self-preference  and  spi- 
ritual pride;  if  they  had  been  previously  well  ground- 
ed in  the  knowledge  of  the  extensive  demands  of  the 
divine  law. — The  mystick,  who  places  the  whole  of 
his  religion  in  the  internal  feelings  of  his  mind,  or 
what  he  calls  the  voice  or  the  moving  of  the  Spirit; 
whilst  the  doctrine  of  the  atonement,  the  life  of  faith 
in  a  crucified  Saviour,  the  written  word,  and  the  means 
of  grace,  are  contemptuously  disregarded  by  him:  and 
the  antinomian,  who  is  satisfied  with  what  he  sup- 
poses Christ  has  done  for  him,  and  perceives  no  want 
of  a  renovation  to  the  divine  image,  or  a  personal  ho- 
liness of  heart  and  life;  must  alike  stand  confuted,  if 
the  real  nature,  excellency,  and  uses  of  the  holy  law, 
were  clearly  discovered  to  them.  But  where  this  is 
overlooked,  some  or  other  of  these  perversions  of  the 
gospel  will  insinuate  themselves,  and  prey  insensibly 
Vol.  V.  S  s 


314.        ON  THE  USES  OF  THE  MORAL  LAW 


on  the  vitals  of  true  religion,  whatever  attempts  be 
made  to  exclude  or  eradicate  them. 

5.  Through  ignorance  of  the  law,  real  christians 
habitually  neglect  duties,  commit  sins,  or  give  way 
to  evil  tempers,  to  the  discredit  of  the  gospel,  and  to 
the  hindrance  of  their  own  fruitfulness,  comfort,  and 
growth  in  grace.  It  has  frequently  happened,  that  mi- 
nisters have  heard  some  of  their  people  acknowledge, 
after  receiving  practical  instructions,  that  they  had  no* 
before  been  sensible,  that  such  or  such  things  were 
sins;  or  that  this  or  the  other  was  a  duty  incumbent 
on  them:  nay,  the  meditation  on  such  subjects  has 
sometimes  the  same  effect  on  the  ministers  them- 
selves. The  knowledge  of  the  precepts,  therefore, 
is  the  proper  method  of  rendering  believers  complete 
in  the  will  of  God  "  in  all  wisdom  and  spiritual  under- 
"  standing,"  and  in  bringing  them  "  to  walk  worthy 
l<  of  God  unto  all  pleasing;"*  and  consequently,  inat- 
tention to  it  must  proportionably  produce  the  contra- 
ry effects. 

Lastly.  The  Scriptures  frequently  speak  concern- 
ing the  excellency  of  God's  commandments,  in  the 
most  emphatical  language;  and  with  great  earnestness, 
exhort  men  to  abound  in  the  work  of  the  Lord,  and 
to  be  zealous  of  good  works:  yet  many,  who  profess 
or  preach  evangelical  truth,  speak  little  on  these  sub- 
jects, except  in  a  depreciating  manner:  and  hence  ad- 
ditional prejudices  are  excited  against  the  doctrines  of 


*  Col.  i.  9,  10. 


IN  SUBSERVIENCY  TO  THE  GOSPEL.  315 

grace,  as  subversive  of  holy  practice.  But  if  the  na- 
ture, use,  excellency,  and  necessity,  of  good  works, 
as  the  fruits  and  evidences  of  true  faith,  were  more 
fully  understood;  and  the  perceptive  part  of  the  Bible, 
in  subserviency  to  the  gospel,  were  more  prominent 
in  men's  discourses  and  conduct;  such  objections 
would  be  confuted;  and  they  would  "  be  put  to 
*'  shame,  who  should  falsely  accuse"  either  our  holy 
doctrine,  or  "  our  good  conversation  in  Christ  Jesus." 


ESSAY  XVL 


On  the  Believer' 's  Warfare  and  Experience. 

ThE  sacred  Scriptures  always  represent  the  true 
christian  as  a  soldier  engaged  in  an  arduous  warfare 
with  potent  enemies,  against  whom  he  is  supported, 
and  over  whom  he  is  made  victorious,  by  the  gracious 
influences  of  the  Holy  Spirit,  through  faith  in  the 
Lord  Jesus,  the  Captain  of  our  salvation,  and  by  obe- 
dience to  his  commands.  Such  expressions  as  fight- 
ing, striving,  and  wrestling;  with  frequent  and  varied 
allusions  to  military  affairs,  imply  an  experience  es- 
sentially different  from  that  of  those  persons,  who  ne- 
ver engaged  in  the  conflict,  or  who  have  already  ob- 
tained the  conqueror's  palm:  nor  can  any  hope,  or 
even  assurance,  of  victory  and  triumph,  or  any  inter- 
vening seasons  of  peace  and  joy,  entirely  preclude  this 
difference.  The  distinction  therefore,  between  the 
church  militant  on  earth,  and  the  church  triumphant 
in  heaven,  has  on  good  grounds  been  established;  and 
they  who  do  not  well  understand  and  consider  it,  are 
very  liable  to  fall  into  several  injurious,  discouraging, 
disgraceful,  or  even  fatal  mistakes.  In  discussing  this 
subject,  we  may  first  briefly  consider  the  distinguish- 


ON  THE  BELIEVER'S  WARFARE,  317 

ing  principles,  purposes,  and  desires  of  the  persons 
who  are  engaged  in  this  warfare: — enumerate  the  ene- 
mies, with  whom  especially  they  are  called  to  con- 
tend:— briefly  mention  the  encouragements,  supports, 
and  aids  vouchsafed  them;  the  weapons  with  which 
they  fight,  and  the  manner  in  which  they  put  on  and 
use  their  armour: — advert  to  the  nature  and  effects  of 
their  victories;  and  conclude  with  a  few  hints  on  the 
appropriate  experience  that  must  result  from  their 
situation. 

1.  Then,  we  speak  not  in  this  place  of  the  whole 
multitude  who  are  called  christians,  or  who  profess  to 
believe  the  Scriptures:  neither  do  we  include  all,  who 
hold  or  dispute  for  the  several  doctrines,  which  form 
the  grand  peculiarities  of  the  christian  faith;  nor  the 
whole  company  who  compose  any  peculiar  sect  or  de- 
nomination, to  the  exclusion  of  others.  In  respect  of 
all  collective  bodies,  we  are,  alas!  constrained  to  allow, 
that  but  few  comparatively  "  strive  to  enter  in  at  the 
"  strait  gate."*  A  vast  majority  of  all  frequent  "  the 
"  broad  road  that  leadeth  to  destruction,"  "hold  the 
"  truth  in  unrighteousness,"  and  "  walk  according 
"  to  the  course  of  this  world."  Many  indeed  observe 
Gamaliel's  cautious  advice,  and  are  not  openly  united 
with  those,  "  who  fight  against  God:"  but  they  aim 
to  observe  an  impracticable  and  inadmissible  neutra- 
lity, and  know  nothing  of  '  fighting  under  the  banner 
1  of  Christ  against  the  world,  the  flesh,  and  the  devil, 
'  and  of  being  his  faithful  soldiers — to  the  end  of 


*  Matt,  vii.  IS,  14.  Luke  xiii.  23—30. 


blS  OU  THE  BEL1EVER*S 

*  their  lives;'  unless  they  have  read  or  heard  of  it,  in 
the  form  of  baptism,  or  have  been  taught  it  from  some 
orthodox  catechism.  But  the  persons  of  whom  this 
Essay  treats,  are  those  of  every  name,  who,  by 
"  obeying  the  truth,"  have  been  "  made  free  from 
"  sin,  and  become  the  servants  of  God."  Most  of 
them  remember  the  time,  when  they  "  were  foolish, 
"  disobedient,  deceived;  serving  divers  lusts  and 
"  pleasures,  living  in  malice  and  envy,  hateful,  and 
"  hating  one  another:"*  but  "  God,  who  is  rich  in 
"  mercy,  of  his  great  love,  wherewith  he  loved  them, 
"  even  when  they  were  dead  in  sin,  hath  quickened 
"  them."f  Thus  "being  born  again,  not  of  corrupti- 
"  ble  seed,  but  of  incorruptible,"  they  were  enlight- 
ened to  see  something  of  the  glory  of  God,  the  evil 
of  sin,  the  value  and  danger  of  their  souls,  and  their 
need  of  mercy,  grace,  and  salvation.  They  Mere  ef- 
fectually warned  to  flee  from  the  wrath  to  come,  and 
led  to  repent  and  turn  to  God,  to  deny  ungodliness 
and  worldly  lusts,  to  renounce  their  former  hopes,  and 
to  believe  in  Christ,  that  they  might  be  justified  by 
faith.  Having  been  thus  taught  "to  count  all  but  loss, 
"  for  the  excellency  of  the  knowledge  of  Christ," 
they  are  prepared  to  deny  themselves,  bear  the  cross, 
labour,  venture,  suffer,  and  part  with  all,  for  his  sake. 
In  this  manner  they  have  been  "  delivered  from  the 
"  power  of  darkness,  and  translated  into  the  kingdom 
"  of  the. beloved  Son  of  God;"  they  separate  from 
his  enemies,  and  join  themselves  to  his  friends;  they 
throw  down  the  arms  of  their  rebellion,  and  "  put  on 


•  Tit.  iii.  3—7. 


t  Eph.  ii.  1—10. 


WARFARE  AND  EXPERIENCE. 


319 


"  the  whole  armour  of  God;"  they  deliberately  enlist 
under  the  banner  of  Christ;  and  they  consider  his 
people,  cause,  and  honour,  as  their  own;  and  his  ene- 
mies within  and  around  them  as  equally  hostile  to 
them  also.  Under  the  conduct  of  divine  grace,  these 
consecrated  warriors  "  strive  against  sin,"  seeking 
the  destruction  of  the  kingdom  of  Satan,  in  their 
hearts,  and  in  the  world  as  far  as  their  influence  can 
reach;  and  do  not,  when  most  themselves,  so  much 
as  entertain  one  thought  of  making  any  peace  or  truce 
with  the  enemies  of  Christ  and  of  their  immortal 
souls.  Holiness,  or  conformity  to  the  moral  perfec- 
tions and  law  of  God,  they  deem  their  health  and 
liberty,  and  sin  their  disease,  bondage,  and  miser}'; 
they  regard  themselves  as  bound,  by  the  strongest 
and  most  endearing  obligations,  to  devote  themselves 
wholly  to  the  service  of  their  God  and  Saviour;  they 
esteem  the  interests  of  evangelical  truth  and  vital  god- 
liness, as  of  the  utmost  importance  to  the  happiness 
of  mankind;  and  they  expect  their  present  comfort, 
as  well  as  their  future  felicity,  from  communion  with 
God  and  the  enjoyment  of  his  favour. 

But  various  inward  and  outward  impediments  and 
obstructions  combine  to  counteract  these  desires,  and 
to  prevent  these  principles  from  producing  their  full 
effect;  and  while  they  struggle  to  exert  themselves 
notwithstanding  this  opposition,  a  conflict  ensues  to 
which  all  rational  creatures  in  the  universe,  who  are 
not  thus  circumstanced,  must  of  course  be  strangers; 
even  as  none,  but  soldiers  in  actual  service,  experi- 
ence the  dangers,  hardships,  and  sufferings  of  a  mili- 
tary life.  The  regenerate  person  as  really  loves  God, 


320 


ON  THE  BELIEVER'S 


and  as  really  desires  to  obey,  honour,  worship,  and 
please  him,  and  for  his  sake  to  act  properly  towards 
his  brethren,  as  angels  in  heaven  do;  and  at  those 
times,  when  his  heart  is  enlarged  in  holy  contempla- 
tion, he  longs  to  be  perfectly  holy,  obedient,  and  spi- 
ritual. Then  the  principles  of  "  the  new  man,"  vi- 
gorously exert  themselves;  and  the  remains  of  cor- 
rupt nature,  or  of  "  the  old  man,"  lie  comparatively 
dormant;  the  world  is  out  of  sight,  or  stripped  of  its 
attractions;  and  the  enemies  of  his  soul  are  restrained 
from  assaulting  him.  But  when  the  christian  has  left 
his  closet,  or  the  house  of  God,  and  is  returned  to  the 
employments  of  his  station  in  life,  he  finds  himself 
unable  to  realize  his  previous  views,  or  to  accomplish 
the  purposes  which  he  most  uprightly  formed;  and 
he  often  wonders  to  find  himself  so  different  a  person 
from  what  he  was  a  few  hours  before.  This,  however, 
is  only  partial  and  temporary:  the  better  principles 
implanted  in  his  soul  counteract  and  prevent  the  effect 
of  corrupt  passions  and  external  objects,  and  shortly 
resume  a  more  decided  ascendancy.  So  that  upon  the 
whole,  the  believer  successfully  opposes  sin,  asserts  his 
liberty,  and  serves  God:  and  his  state  is  determined 
by  this  habitual  prevalence;  for  "  he  walks  not  after 
"  the  flesh,  but  after  the  Spirit." 

A  conflict  of  tins  kind,  it  may  easily  be  perceived, 
is  a  very  different  thing  from  the  feeble  and  occasional 
interruptions,  which  the  unregenerate  sometimes  ex- 
perience in  following  their  sinful  inclinations.  For  in 
this  case  the  habitual  disposition  of  the  mind  is  in  fa- 
vour of  sin,  and  the  opposition  to  it  only  partial  and 
temporary;  but  in  the  former  (as  it  has  been  ob- 


l 


WARFARE  AND  EXPERIENCE. 


321 


served)  the  habitual  disposition  is  against  sin,  and  its 
prevalence  is  only  partial  and  temporary.  The  checks 
by  which  an  unconverted  person  is  sometimes  re- 
strained, arise  merely  from  convictions  of  conscience, 
fear  of  consequences,  or  selfish  hopes;  while  his  de- 
sires and  affections  are  wholly  fixed  on  carnal  things, 
he  cannot  properly  be  said  to  have  so  much  as  one 
just  idea  of  spiritual  good;  and  religion  is  his  task,  of 
which  he  performs  no  more  than  what  his  fears  or 
hopes  impose  upon  him.  Yet  these  very  distinct  cases 
are  often  confounded,  from  which  great  mischief  must 
result. 

It  is  however  requisite,  more  particularly  to  enu- 
merate and  consider  the  enemies,  whom  the  christian 
soldier  is  called  to  encounter,  if  we  would  fully  under- 
stand the  important  subject.  The  apostle,  having  said, 
"  The  flesh  lusteth  against  the  spirit,  and  the  spirit 
"  against  the  flesh:  and  these  are  contrary  the  one  to 
"  the  other,  so  that  ye  cannot  do  the  things  that  ye 
"  would;"  proceeds  to  show  what  are  the  xvorks  of 
the  flesh,  and  the  fruits  of  the  spirit;*  from  which 
enumeration  it  is  evident,  that  the  flesh  signifies  our 
old  nature  as  born  of  Adam's  fallen  race,  with  all  its 
propensities  animal  and  intellectual,  as  they  are  con- 
trary to  the  spiritual  commands  of  God;  and  that 
"  the  spirit  as  striving  against  it,"  signifies  the  new 
principle  infused  and  supported  by  the  Holy  Spirit, 
renewing  our  souls  to  holiness,  and  so  teaching,  dis- 
posing, and  enabling  us  to  love  and  serve  God:  "  For 


«  Gal.  v.  17—23. 
Vol.  V.  T  t 


322 


ON  THE  BELIEVER'S 


"  that  which  is  born  of  the  flesh  is  jlesh,  and  that 
"  which  is  born  oi  the  Spirit  is  spirit." 

If  we  then  carefully  examine  the  nature  of  man,  we 
shall  find,  that  a  disposition  to  depart  from  God,  and 
idolatrously  to  love  and  seek  felicity  from  the  creature, 
is  common  to  our  whole  species;  and  from  this  gene- 
ral principle,  differently  modified  according  to  the 
different  constitutions,  educations,  habits,  connexions, 
or  circumstances  of  men,  some  are  more  propense  to 
avarice,  some  to  sensual  indulgence,  some  to  ambi- 
tion, and  others  to  malignant  passions,  with  every  pos- 
sible variation  and  combination.  These  propensities, 
being  excited  by  temptation,  gathering  force  by  gra- 
tification, triumphing  over  shame  and  conscience,  and 
irritated  by  the  interference  of  those  who  pursue  the 
same  objects,  hurry  men  into  every  kind  of  excess: 
burst  forth  into  all  the  variety  of  crimes  that  have 
prevailed  in  every  age  and  nation;  and  produce  all 
sorts  of  immorality,  and  impiety,  blasphemy,  and 
other  daring  offences,  against  the  Almighty  Governor 
of  the  universe.  And  as  he  who  attempts  to  force  his 
nay  against  a  torrent,  best  knows  its  strength;  so 
none  are  so  well  acquainted  with  the  power  of  corrupt 
propensities  and  habits,  as  they  who  resolutely  endea- 
vour to  overcome  and  extirpate  them.  When,  there- 
fore, holy  principles  have  been  implanted  in  the  heart 
by  the  Spirit  of  God,  and  a  man  sees  the  urgent  ne- 
cessity, and  feels  the  ardent  desire,  of  "  crucifying 
"  the  flesh  with  its  affections  and  lusts;"  then  his  con- 
flict begins:  for  pride,  anger,  envy,  malice,  avarice, 
or  sensual  lusts,  being  no  longer  allowed  to  domineer, 
abide,  like  a  dethroned  tyrant,  and  have  a  strong  party 


WARFARE  AND  EXPERIENCE.  323 

in  the  soul;  and  consequently  they  oppose  and  coun- 
teract the  best  desires  and  purposes  of  the  believer, 
and  engage  him  in  a  perpetual  contest.  At  some  times 
they  find  him  off  his  guard,  and  gain  a  temporary  ad- 
vantage, which  makes  way  for  deep  repentance;  at  all 
times  they  impede  his  progress,  mingle  pollution  with 
his  services,  and  thwart  and  interrupt  his  endeavours 
to  glorify  God  and  adorn  the  gospel.  These  things 
are  generally  most  painfully  experienced,  in  respect  of 
such  sins  as  had  by  any  means  previously  acquired 
the  ascendancy,  and  in  proportion  to  the  degree  in 
which  watchfulness  and  prayer  are  remitted:  but  even 
those  evil  propensities,  from  which  he  before  thought 
himself  most  free,  will  be  found,  on  trial,  to  possess 
great  power  in  his  soul. 

The  apostle  gives  us  in  his  own  case  a  very  parti- 
cular account  of  the  christian's  conflict  with  these  ene- 
mies;* for  we  may  be  confident,  that  no  man  except 
the  true  believer,  "  delights  in  the  law  of  God," 
"  serves  it  with  his  mind,"  "  hates  all  sin,"  and 
"  has  a  will"  to  every  part  of  the  spiritual  service  of 
God:  nor  can  we  suppose,  that  Paul  would  say, 
u  I  myself ^  if  he  meant  another  person  of  an  oppo- 
site character;  or  use  the  present  tense  throughout,  if 
he  had  referred  to  his  past  experience  in  an  uncon- 
verted state.  The  whole  of  the  passage  most  aptly 
describes  the  case  of  a  man  who  loves  God  and  his 
service,  and  would  obey  and  glorify  him  as  angels  do; 
but  who  finds  the  remainder  of  evil  propensities  and 
habits  continually  impeding  him,  and  often  prevailing 


*  Rom.  vii.  14 — 25. 


324 


ON  THE  BELIEVER'S 


against  him.  He  however  resolutely  maintains  the 
combat  with  these  enemies,  as  determined  if  possible 
to  extirpate  them;  and  at  the  same  time  he  feels  him- 
self more  pained  by  the  opposition  which  his  sins 
make  to  the  best  desires  of  his  heart,  than  by  all  his 
persecutions  or  afflictions;  and,  notwithstanding  all, 
rejoices  in  the  mercy  and  grace  of  the  gospel,  and  in 
the  prospect  of  complete  and  final  deliverance. 

Indeed  all  the  falls,  defects,  complaints,  rebukes, 
chastisements,  and  professions,  of  believers,  in  every 
part  of  the  Scripture,  undeniably  imply  the  same  con- 
flict. We  read  not  of  any  one  who  explicitly  spoke 
of  himself,  or  was  spoken  of  by  others,  as  free  from 
all  remains  of  sin,  and  made  perfect  in  holiness,  or  as 
having  accomplished  his  warfare  while  he  lived  in  this 
world:  we  must  therefore  conclude,  that  those  per- 
sons who  now  profess  to  have  attained  to  this  kind  of 
perfection,  are  in  this  respect  deceived,  or  use  words 
without  a  proper  attention  to  their  import.  If  the  in- 
ward enemy  were  quite  slain,  and  Ave  could  in  this 
sense  adopt  the  words  of  Christ,  "  the  prince  of  this 
u  world  cometh  and  hath  nothing  in  me,"  the  rest  of 
our  conflict  would  be  comparatively  easy:  but  while 
this  cause  still  subsists,  we  must  expect  at  times  to 
have  our  joys  interrupted  by  sighs,  and  groans,  and 
tears,  and  trembling,  till  we  are  removed  to  a  better 
world. 

But  we  should  further  recollect  the  apostle's  words, 
"  We  wrestle  not  against  flesh  and  blood"  only,  "  but 
"  against  principalities,  against  powers,  against  theru- 
"  lers  of  the  darkness  of  this  world,  against  spiritual 


WARFARE  AND  EXPERIENCE.  325 

"  wickedness  in  high  places."*  The  Scriptures  con- 
tinually lead  our  thoughts  to  these  invisible  enemies, 
the  fallen  angels,  or  evil  spirits.  A  kingdom  of  dark- 
ness and  iniquity  is  spoken  of,  as  established  under 
Satan  the  arch-apostate,  by  vast  numbers  of  his  asso- 
ciates in  rebellion.  These  differ  in  capacity  and  in- 
fluence, but  are  all  replete  with  pride,  enmity,  en- 
vy, deceit,  and  every  detestable  propensity:  and 
their  natural  sagacity  and  powers  are  increased  by  long 
experience  in  the  work  of  destruction.  The  entrance 
of  sin  by  Adam's  fall  is  ascribed  to  their  amuition, 
envy,  malice,  and  subtlety:  and  ungodly  men  are  uni- 
formly considered  as  their  slaves,  yea  as  their  children* 
Satan  is  called  the  god  and  prince  of  this  world:  this 
old  serpent  "  deceiveth  the  nations,"  yea,  "the  whole 
*'  world;"  and  he  "  taketh  sinners  captive  at  his  will." 
Conversion  is  stated  to  consist  in  "  turning  men  from 
"  Satan  to  God."  This  "  adversary,  as  a  roaring  lion, 
"  goeth  about,  seeking  whom  he  may  devour;"  and 
he  "  transforms  himself  into  an  angel  of  light,"  to  de- 
ceive the  unwary.  The  whole  company  of  evil  spirits 
are  represented,  as  counteracting,  by  every  possible 
effort,  the  endeavours  of  God's  servants  to  promote 
his  cause;  as  harrassing  those  by  temptations  whom 
they  cannot  destroy;  and  as  desiring  to  sift  and  as- 
sault them.  They  are  spoken  of  as  putting  into  the 
hearts  of  men  all  kinds  of  wickedness,  and  as  filling 
their  hearts;  as  being  the  original  authors  of  all  here- 
sies, persecutions,  delusions,  and  apostacies;  and  in 


*  Eph.  vi,  10—18. 


326 


ON  THE  BELIEVER'S 


short,  "  as  working  in  the  children  of  disobedi- 
"  ence."* 

We  must,  therefore,  ascribe  it  wholly  to  the  sub- 
tlety of  evil  spirits,  who  prosper  most  when  least  sus- 
pected, that  the  sadducean  spirit  of  the  age  has  so 
much  discarded  the  language  of  the  oracles  of  God, 
and  has  so  far  prevailed  to  bring  this  doctrine  into 
contempt.  And  thus  self- wise  men  are  outwitted  by 
these  segacious  deceivers,  and  then  are  employed  by 
them  to  delude  others  also  into  a  fatal  security. — 
Were  it  not  for  the  depravity  of  our  hearts,  these 
enemies  would  not  have  so  much  power  against  us; 
and  their  suggestions  do  not  excuse  our  sins,  which 
we  voluntarily  commit.  But  as  they  prevail  to  de- 
ceive most  fatally  the  world  in  general,  so  believers 
must  expect  a  severe  conflict  with  them;  not  only  as 
they  act  by  their  servants,  (such  as  infidels,  persecu- 
tors, false  teachers,  scorners,  flatterers,  calumniators, 
seducers,  and  many  others,)  but  immediately  by  their 
suggestions  and  assaults.  They  seem  especially  to 
have  access  to  the  imagination;  where  they  present 
such  illusions,  as  excite  the  corrupt  affections  of  the 
heart,  or  impose  upon  the  understanding.  Thus  they 
draw  men  into  error,  by  stirring  up  pride,  prejudices, 
and  lusts,  which  darken  and  confuse  the  judgment. 
They  often  present  such  thoughts  to  the  mind,  as  fill 
it  with  gloom  and  dejection,  or  with  distressing 


*  1  Kings  xxii.  20 — 23.  Job.  i.  6 — 12.  Luke  viii.  12.  xxii. 
31.  John  viii.  44.  xiii.  2,  27.  xiv.  30.  Acts  v.  3.  xxvi.  18.  2  Cor. 
ii.  11.  iv.  4.  xi.  14.  Eph.  ii.  2.  2  Tim.  ii.  26.  1  John  iii.  10. 

Rev.  xii.  9,  10.  xx.  2,  3,  7 — 10. 


WARFARE  AND  EXPERIENCE, 


327 


doubts  and  hard  thoughts  of  God:  and  by  suggesting 
those  things  which  the  soul  abhors,  and  by  all  ima- 
ginable contrivances,  they  tempt  men  to  neglect  the 
?necms  of  grace,  the  duties  of  their  several  stations,  or 
the  improvement  of  their  talents.  But  enough  has 
been  said  to  show,  that  we  are  called  to  conflict  witti 
evil  spirits,  who  know  where  we  are  most  vulnerable, 
and  -when  most  off  our  guard;  whose  fiery  darts  are 
as  much  suited  to  excite  our  passions,  as  the  spark  is 
to  kindle  the  most  inflammable  matter;  who  constant- 
ly aim  to  deceive,  defile,  discourage,  or  impede  our 
course;  and  with  whom  we  must  expect  every  day  to 
wrestle,  though  some  are  comparatively  "  evil  days" 
when  they  have  peculiar  advantages  in  assaulting 
us. 

Again,  the  believer  is  also  engaged  in  an  arduous 
conflict  with  this  evil  world,  which  is  Satan's  grand 
engine  in  all  his  stratagems  and  assaults.  He  uses  the 
things  of  the  world  as  his  baits,  or  proposed  premi- 
ums, by  which  to  allure  men  to  disobedience:  and, 
"  All,"  or  some  of,  "  these  will  I  give  thee,"  is  still 
one  grand  argument  in  his  temptations.  Nor  is  this 
the  case  only  when  the  conduct  suggested  is  evil  in 
itself,  and  wealth,  honour,  or  pleasure,  is  annexed  to 
it;  but  more  commonly  he  prevails  by  seducing  us 
into  an  inexpedient  or  excessive  use,  or  pursuit,  of 
worldly  things.  Thus  ambushments  are  concealed  in 
every  business,  connexion,  relation,  and  recreation,  or 
company;  and  the  world  prevails  against  us,  by  induc- 
ing us  to  waste  our  time,  to  mis-spend  what  is  en- 
trusted to  us,  to  omit  opportunities  of  usefulness,  and 
to  indulge  inordinate  or  idolatrous  affection  towards 


328  on  the  believer's 

creatures.  The  evil  things  of  the  world,  as  we  deem 
them,  are  likewise  employed  by  Satan,  to  deter  us 
from  the  profession  of  our  faith  and  the  performance 
of  our  duty.  Thus  many  are  seduced  into  sinful  com- 
pliances, and  led  to  renounce  or  dissemble  their  reli- 
gion, lest  they  should  be  ridiculed,  reproached,  for- 
saken by  their  friends,  or  exposed  to  hardships  and 
persecutions:  while  they  flatter  themselves,  that  this 
prudence  will  enable  them  to  do  the  more  good,  till 
the  event  confutes  the  vain  imagination.  Near  rela- 
tions, beloved  friends,  liberal  benefactors,  admired  su- 
periors, as  well  as  powerful  opposers,  are  often  in  this 
respect  dangerous  foes.  Riches  and  poverty,  youth 
and  old  age,  reputation  and  authority,  or  the  contrary, 
have  each  their  several  snares:  while  politeness  and 
rude  insolence,  company  and  retirement,  assault  the 
soul  in  different  ways.  These  few  hints  may  show,  in 
what  the  believer's  conflict  consists,  and  to  what  con- 
tinual dangers  it  must  expose  him. 

When,  indeed,  we  seriously  consider  the  variety  of 
those  obstacles  which  interrupt  our  course;  the  num- 
ber, power,  and  malice  of  our  enemies;  the  sinfulness 
and  treachery  of  our  own  hearts;  our  weakness  and 
our  exposed  condition;  we  may  well  say,  "  Who  is 
"  sufficient  for  these  things?"  or  what  hope  is  there  of 
their  success  in  this  unequal  contest?  But  a  proper  at- 
tention to  the  Scriptures,  will  convince  us,  that  there  is 
no  ground  for  despondency,  or  even  for  discourage- 
ment; as  the  Lord  assures  us,  that  he  will  strengthen, 
assist,  uphold,  and  never  forsake,  his  redeemed  peo- 
ple. We  ought  not  therefore  to  fear  our  enemies;  be- 
cause  he  will  be  with  us;  and  "  if  God  be  for  us,  who 


WARFARE  AND  EXPERIENCE. 


329 


"  can  be  against  us?"  Or  who  can  doubt  but  that  "  He 
':  who  is  in  us,  is  greater  than  he  who  is  in  the  world?" 
This  was  typically  intimated  in  the  promises  made  to 
Israel,  respecting  their  wars  with  the  Canaanites  and 
other  nations,  which  were  shadows  and  figures  of  "  the 
"  good  fight  of  faith."*  We  are,  therefore,  exhorted 
"  to  be  strong  in  the  Lord,  and  in  the  power  of  his 
"  might:"  for  "  they  that  wait  on  the  Lord,  shall  re- 
"  new  their  strength;"  and  "  Jehovah,  in  whom  is 
"  everlasting  strength,  is  become  our  salvation."  All 
power  in  heaven  and  earth  is  vested  in  "  the  Lord 
"  our  Righteousness."  He  is  "  Head  over  all 
"  things  to  his  church:"  and  his  servants  have  always 
found,  that,  in  proportion  as  they  simply  trusted  in 
him,  "  they  could  do  all  things,"  and  that  "  when 
"  they  were  weak,  then  were  they  strong;  for  the 
"  power  of  Christ  rested  upon  them."f  He  restrains 
and  moderates,  as  he  sees  good,  the  assaults  of  our 
outward  enemies,  or  confounds  their  devices,  and  de- 
feats their  deep  laid  machinations:  all  providential  dis- 
pensations are  directed  by  him,  nor  can  any  tribula- 
tion or  temptation  pass  the  bounds  he  assigns,  though 
all  the  powers  of  earth  and  hell  should  combine 
against  one  feeble  saint:  while  the  Holy  Spirit  com- 
municates strength  to  our  faith,  fear,  love,  hope,'  pa- 
tience, and  every  principle  of  the  new  man;  imparts 
strong  consolations  and  heavenly  joys;  effectually  re- 


1  Exod.  xiv.  14.  Deut.  vii.  17 — 19.  xx.  1.  Joshua  i.  5 — 7. 
x.  25,  42.  1  Sam.  xiv.  6.  2  Chron.  xiv.  11.  Is.  xli.  10—16. 
liv.  15—17. 

t  2  Cor.  xii.  9,  10.  Phil.  iv.  13. 

Vol.  V.  U  u 


ON  THE  BELIEVER'S 


i  strains  the  energy  of  corrupt  passions,  and  disposes 
us  to  self  denial,  to  bear  the  cross,  to  persevere  in  well 
doing;  and  to  dread  sin  and  separation  from  Christ, 
or  even  dishonouring  him,  more  than  any  other  evil 
that  can  befal  us.  Supported,  strengthened,  and  en- 
couraged in  this  manner,  believers  have  in  every  age 
been  enabled  "  to  fight  the  good  fight  of  faith,"  and 
to  overcome  every  foe,  "  by  the  blood  of  the  Lamb, 
"  and  the  word  of  their  testimony;  and  have  not  loved 
V  their  lives  unto  the  death:"*  Nay,  they  have  gene- 
rally acquitted  themselves  most  honourably,  when 
their  adversaries  were  most  formidable,  and  their 
temptations  apparently  most  invincible:  because  they 
were  then  most  simply  dependent,  and  most  fervent 
in  praying  for  the  all-sufficient  grace  of  the  Lord  Jesus, 
and  most  stedfast  in  contemplating  his  sufferings  and 
the  glory  that  followed. 

In  order  to  maintain  this  conflict,  with  good  hope 
of  success,  we  must  "  take  to  ourselves,"  and  "put 
"on,  the  whole  armour  of  God.  "t  Conscious  sincerity 
in  our  profession  of  the  gospel  must  be  as  the  girdle 
of  our  loins,  without  which  we  shall  be  entangled  and 
embarrassed  in  all  our  conduct:  an  habitual  obedient 
regard  to  our  Lord's  commands,  as  the  rule  of  righ- 
teousness, must  be  our  breast-plate  in  facing  our  foes: 
while  a  distinct  knowledge  and  cordial  reception  of 
"  the  gospel  of  peace,"  and  the  way  of  access,  par- 
don, reconciliation,  and  acceptance  in  the  divine  Sa- 
viour, must  be  the  shoes  of  our  feet,  our  only  ef- 
fectual preparation  for  firmly  standing  our  ground,  or 


Rev.  xii.  1 1. 


t  Eph.  vi.  10—18.  1  Thess.  v.  5.  6. 


WARFARE  AND  EXPERIENCE. 


331 


Comfortably  marching  to  meet  our  assailants.  Above 
all,  faith,  or  a  firm  belief  of  the  truths,  and  reliance 
on  the  promises,  of  God,  must  be  our  shield,  with 
which  we  may  ward  off  and  extinguish  the  "  fiery 
"  darts  of  Satan,"  and  prevent  their  fatal  effects. 
Hope,  of  present  support  and  heavenly  felicity,  must 
be  as  a  helmet  to  cover  our  head  in  the  day  of  battle; 
and  with  the  plain  testimonies,  precepts,  promises, 
and  instructions  of  the  word  of  God,  as  with  the 
sword  of  the  Spirit,  we  must,  after  our  Lord's  exam- 
ple, repel  the  tempter,  and"  so  resist  him  that  he  may 
flee  from  us.  In  short,  "  the  weapons  of  our  warfare 
"  are  not  carnal:"  for,  worldly  wisdom,  philosophical 
reasonings,  and  our  own  native  strength  and  resolu- 
tion, (like  Saul's  armour  when  put  upon  David,)  can 
only  encumber  us.  But  when,  conscious  of  our  weak- 
ness and  unworthiness,  and  distrusting  our  own  hearts, 
we  "  strive  against  sin,  looking  unto  Jesus,''  relying 
on  his  power,  truth,  and  grace,  and  observing  his  di- 
rections; when  we  aim  to  do  his  will,  to  seek  his 
glory,  and  copy  his  example;  then  indeed  we  are 
armed  for  the  battle:  and,  however  men  may  despise 
our  weapons,  (as  Goliath  did  David  the  shepherd, 
with  his  staff,  his  sling,  and  stones;)  we  shall  not  be 
put  to  shame  in  the  event,  but  shall  be  made  more 
than  conquerors  over  every  inward  and  outward  foe. 
This  armour  is  prepared  in  Christ,  "  our  Wisdom, 
"  Righteousness,  Sanctification,  and  Redemption," 
and  in  "  his  fulness  of  grace;"  we  take  it  to  ourselves 
by  "  the  prayer  of  faith,"  by  searching  and  medi- 
tating on  the  Scriptures,  and  attendance  on  the  means 
of  grace.  By  watchfulness,  sobriety,  habitual  circum- 


332 


ON    THE  BELIEVER^ 


spection,  and  caution,  we  put  it  on  and  keep  it  bright: 
and  thus  we  are  continually  prepared  for  the  conflict, 
and  not  liable  to  be  surprised  unawares,  or  to  fall  into 
the  ambushments  of  our  vigilant  enemies:*  and  when 
we  live  at  peace  with  our  brethren,  and  pray  for,  warn, 
counsel,  and  encourage  them  also;  we  fight  the  good 
fight,  as  a  part  of  the  great  army,  which  is  enlisted 
under  the  Redeemer's  standard,  to  wage  war  against 
sin,  the  world,  and  the  powers  of  darkness. 

As  far  as  we  are  enabled,  in  this  manner,  success- 
fully to  oppose  our  own  corrupt  passions  and  various 
temptations,  we  gain  victories  which  afford  us  present 
comfort,  lively  hopes,  and  discoveries  of  the  Lord's 
love  to  our  souls;  and  hereafter  "  glory,  honour,  and 
"  immortality."  Our  Captain  assures  every  one  of  his 
soldiers  of  this  inestimable  recompence;  and  if  they 
be  slain  in  the  conflict,  this  will  only  put  them  more 
speedily  in  possession  of  the  conqueror's  crown.  In 
respect  of  others,  our  warfare  is  directed  to  the  en- 
couragement and  help  of  our  fellow-soldiers;  the  sal- 
vation (not  the  destruction)  of  our  fellow  sinners;  the 
benefit  of  all  around  us;  and  above  all,  the  honour  of 
our  divine  Saviour,  by  the  success  of  his  gospel  among 
men:  while  our  bold  profession  of  the  truth,  our  ex- 
emplary conduct,  expansive  benevolence,  fervent  pray- 
ers, improvement  of  talents,  and  unremitted  attention 
to  the  duties  of  our  several  stations,  with  quietness 
and  prudence  as  well  as  zeal,  are  peculiarly  suitable 
to  promote  these  important  ends.  The  religion  of 


*  Matt.  xxvi.  41.  Luke  xxi.  34 — 36.  Rom.  xiii.  11 — 14 
1  Pet.  v.  8,9. 


WARFARE   AND  EXPERIENCE. 


333 


Jesus  is  thus  continued  from  age  to  age,  by  the  con- 
version of  sinners  to  the  faith:  and  though  the  seed  of 
the  serpent  still  bruises  the  Redeemer's  heel,  in  the 
sufferings  of  his  people;  yet  Satan  is,  as  it  were,  put 
under  the  feet  of  every  true  christian  at  death;  and 
Christ  will  at  length  finally  and  completely  crush  his 
head,  while  all  his  faithful  soldiers  shall  attend  his  tri- 
umphs and  share  his  glory. 

It  must  appear  from  this  compendious  view  of  our 
conflicts,  that  all,  who  are  really  engaged  in  them,  ex- 
perience a  variety  of  changing  emotions  in  their  minds, 
to  which  others  remain  entire  strangers.  They  must 
often  mourn  their  ill  success,  or  that  of  the  common 
cause,  or  rejoice  in  the  advantages  attained  or  hoped 
for.  Sometimes  they  are  ashamed  and  alarmed  by 
being  baffled,  and  at  others  they  resume  courage  and 
return  to  the  conflict.  They  always  come  far  short  of 
that  entire  victory  over  their  appetites,  passions,  and 
temptations,  to  which  they  aspire;  and  they  cannot 
therefore  be  so  calm  as  indifference  would  render  them. 
Much  self-denial  must  be  required  in  such  a  case,  and 
perpetual  fears  of  being  surprised  by  the  enemy.  Yet 
their  alarms,  tears,  groans,  and  complaints,  are  eviden- 
ces that  they  are  Christ's  disciples;  their  joys  with 
which  "  a  stranger  intermeddleth  not,"  far  more  than 
counterbalance  their  sorrows;  and  they  can  often  tri- 
umph in  the  assured  hope  of  final  victory  and  felicity, 
even  amidst  the  hardships  and  sufferings  of  the  field 
of  battle. 


ESSAY  XVII. 


On  the  Privileges  enjoyed  by  the  True  Believer. 


i.  HE  sacred  Oracles  continually  teach  us,  that  the 
upright  servant  of  God,  notwithstanding  his  mourn- 
ing for  sin,  and  all  his  conflicts,  fears,  chastisements, 
and  tribulations,  is  favoured  and  happy  above  all  other 
men,  even  in  this  present  world.  And  when  the 
apostle  observed,  that  "  if  in  this  life  only  we  have 
"  hope  in  Christ,  we  are  of  all  men  most  miserable;" 
he  only  meant,  that  if  a  christian  could  be  deprived  of 
the  hope  of  heaven,  and  all  those  earnests,  consola- 
tions, and  lively  affections  which  result  from  it,  his 
peculiar  trials,  his  tenderness  of  conscience,  his  an- 
tipathy to  sin,  and  his  thirstings  after  God  and  holiness, 
would  be  superadded  to  the  ordinary  burdens  of  life, 
without  any  proportionable  counterpoise  to  them.  But 
as  this  is  not  and  cannot  be  the  case;  so,  the  christian 
with  the  hope  of  glory  and  his  other  peculiar  privi- 
leges, may  be  and  actually  is,  in  proportion  to  his 
diligence  and  fruitfulness,  of  all  men  the  most  happy. 
In  order  to  evince  this  truth,  it  may  be  useful  to  ap- 
propriate the  present  Essay  to  the  consideration  of  the 
most  distinguished  privileges  of  the  real  christian, 


ON  THE   PRIVILEGES,  &C. 


335 


which  no  other  man  in  the  world  can  partake  of:  for 
they  constitute  "  a  joy  with  which  a  stranger  inter- 
"  meddlethnot;"  even  "  the  secret  of  the  Lord,  which 
"  is  with  them  that  fear  him."*  And  it  may  be  pre- 
mised, that  a  disposition  supremely  to  desire  and  deli- 
gently  to  seek  after  all  these  blessings,  as  the  felicity 
in  which  our  souls  delight,  and  with  which  they  would 
be  satisfied,  is  one  grand  evidence  that  we  are  actually 
interested  in  them. 

I.  Every  real  christian  is  actually  pardoned  and 
justified  in  the  sight  of  God:  and  "  Blessed  is  he 
"  whose  transgression  is  forgiven;  whose  sin  is  cover- 
"  ed:  blessed  is  the  man  unto  whom  the  Lord  im- 
"  puteth  not  iniquity."!  Among  a  number  of  con- 
demned criminals,  that  man  would  be  deemed  the 
happiest  who  had  obtained  the  king's  pardon,  though 
others  were  more  accomplished,  or  better  clothed:  for 
the  cheerful  hope  of  his  prison-door  opening  to  set 
him  at  liberty,  and  to  restore  him  to  the  comforts  of  life, 
would  render  the  temporary  hardships  of  his  situation 
tolerable;  while  to  the  rest  the  gloom  and  horrors  of 
the  dungeon  would  be  blackened  by  the  dread  of  the 
approaching  hour,  when  they  must  be  brought  out  of 
their  cells  to  an  ignominious  and  agonizing  execution. 
— We  all  are  criminals:  death  terminates  our  con- 
finement in  this  vile  body,  and  this  evil  world:  at  that 
important  moment  the  pardoned  sinner  rises  to  heaven 


*  Ps.  xxv.  14  Prov.  xiv.  10.  Rev.  ii.  17. 
t  Ps.  xxxii.  1,  2.    Rom.  iv.  6 — 8. 


336 


BY  THE  TRUE  BELIEVER. 


— the  unpardoned  sinner  sinks  into  hell:  and,  ex- 
cept as  the  former  has  his  views  darkened  by  tempta- 
tion, or  by  fatherly  rebukes  for  his  misconduct;  or,  as 
the  latter  has  his  fears  repressed  by  infidelity,  or  dis- 
sipated by  intoxicating  pleasures  and  pursuits;  the 
very  thought  of  this  closing  scene  and  its  most  inter- 
esting consequences,  must  have  a  most  powerful  ef- 
fect on  their  respective  happiness  and  misery,  even 
during  the  uncertain  term  of  their  present  life.  No- 
thing can  be  more  evident,  than  that  the  Scripture  de- 
clares that  all  believers  are  actually  pardoned,  and 
completely  justified.  "  There  is"  says  the  apostle, 
"  no  condemnation  to  them  which  are  in  Christ  Jesus; 
"  who  walk  not  after  the  flesh,  but  after  the  Spirit." 
"  Who  shall  lay  any  thing  to  the  charge  of  God's  elect? 
"  It  is  God  that  justifieth.  Who  is  he  that  condemneth? 
"  It  is  Christ  that  died;  yea,  rather  is  risen  again,  who 
"  is  even  at  the  right  hand  of  God,  who  also  maketh 
"  intercession  for  us."*  And  our  Lord  assures  us, 
not  only  that  "  he  who  believeth  is  not  condemned," 
but  also,  that  "  he  hath  everlasting  life,  and  shall  not 
"  come  into  condemnation."'^ 

The  same  privilege  was  proposed  under  the  old- 
testament: — when  the  prophet,  speaking  of  repent- 
ance and  conversion,  (the  concomitants  and  eviden- 
ces of  true  faith,)  says,  in  the  name  of  Jehovah,  "  If 
"  the  wicked  will  turn  from  all  his  sins  that  he  hath 
"  committed,  and  do  that  which  is  lawful  and  right, 
"  he  shall  surely  live,  he  shall  not  die;  all  his  trans- 
"  gressions  that  he  hath  committed,  they  shall  not  be 


*  Rom.  viii.  1,  33,  34. 


t  John  iii.  14 — 2t.  v.  24. 


BY   THE   TRUE  BELIEVER. 


337 


*-*  mentioned  unto  him.''''*  In  other  places  the  Lord 
speaks  of  "  blotting  out  the  sins"  of  his  people,  and 
"  remembering  them  no  more,"  and  of  "  casting 
"  them  into  the  depths  of  the  sea.''f  The  apostle  as- 
sures us,  that  "  all  who  believe  are  justified  from  all 
"  things;"  that  "  the  blood  of  Christ  cleanseth  from 
"  all  sin,"  and  that  even  little  children  in  Christ, 
"  have  their  sins  forgiven  them  for  his  name's  sake.  "J 
So  that  the  forgiveness  and  justification  of  believers 
are  stated  to  be  already  past;  and  their  deliverance 
from  condemnation  is  not  represented  as  a  future  con- 
tingency, but  as  secured  to  them  by  an  irrevocable 
grant:  "  Being  justified  by  faith,  they  have  peace  with 
"  God,  through  our  Lord  Jesus  Christ." 

But,  though  this  is  the  privilege  of  all  true  be- 
lievers without  exception;  yet  the  actual  assurance 
that  the  blessing  belongs  to  them  is  possessed  only  by 
some,  and  only  at  times  even  by  many  of  these;  for 
true  faith  may  be  very  weak;  and  it  may  be  connect- 
ed with  a  confused  judgment,  a  considerable  degree 
of  ignorance,  many  prejudices  or  mistakes,  and  some- 
times a  comparative  prevalence  of  carnal  affections. 
In  this  case  a  man  may  believe  with  a  trembling  faith, 
and  cry  out  with  tears,  "  Lord  help  my  unbelief!"  or 
he  may  firmly  credit  the  testimony  and  rely  on  the 
promises  of  God,  with  a  full  persuasion  of  his  power 
and  willingness  to  perform  them;  and  yet  doubt 


*  :izek.  xviii.  21,  22,  27,  28. 

t  Is.  xliii.  25,  xliv.  22.  Jer.  xxxi.  34.  Mic.  vii.  19.  Acts  iii.  19. 
t  Acts  xiii.  38,  39.  2  Cor  v.  19.1    John  i.  7.  ii.  12. 
Vol.  V.  Xx 


338  ON  THE  PRIVILEGES  ENJOYED 

whether  he  do  not  presume,  and  deceive  himself,  in 
supposing  his  faith  to  be  saving:  and  in  various  ways 
he  may  doubt  whether  he  be  a  true  believer,  though 
he  do  not  doubt  that  Christ  will  certainly  save  all  true 
believers.  Nay,  the  frame  even  of  a  real  christian's  mind 
and  the  tenourof  his  conduct  may  render  such  doubts 
reasonable,  and  the  necessary  consequence  of  faith: 
for  if  he  yield  to  those  evils  which  the  Scripture  enu- 
merates as  marks  of  unconversion,  the  more  entirely 
he  credits  the  divine  testimony,  the  greater  reason  will 
he  have  to  call  his  own  state  in  question;  till  such  time  as 
his  convictions  have  produced  a  proper  effect  upon 
his  conduct. — When  St.  Paul  told  the  Galatians,  that 
"  he  stood  in  doubt  of  them,"  he  meant  to  induce 
them  to  stand  in  doubt  of  themselves;  and  "  to  ex- 
"  amine  whether  they  were  in  the  faith,"  or  whether 
they  had  hitherto  been  deceived.  We  are,  therefore, 
directed  to  give  diligence  both  to  obtain,  and  preserve 
"  the  full  assurance  of  hope;"*  but  this  would  be 
superfluous  if  saving  faith  consisted  in  being  sure  of 
an  interest  in  Christ;  a  doctrine  which  (though  in- 
cautiously maintained  by  some  very  respectable  per- 
sons,) is  evidently  suited  to  discourage  feeble  believ- 
ers, and  to  buoy  up  the  false  confidence  of  hypocrites. 
In  proportion  as  it  becomes  manifest,  that  we  are  re- 
generate, that  our  faith  is  living,  that  it  works  by  love 
and  is  accompanied  by  repentance,  and  that  we  par- 
take of  "  the  sanctification  of  the  Spirit  unto  obe- 
'*  dience;"  we  may  be  sure  that  our  sins  are  pardoned, 
and  that  all  the  promises  of  God  shall  be  accomplished 


*  Heb.  vi.  11.    2  Pet.  i.  10. 


UY   THE   TRUE  BELIEVER. 


339 


to  us.  Yet  misapprehension,  and  excessive  fear  of 
being  deceived  in  a  concern  of  infinite  moment,  ex- 
clude some  who  have  these  evidences,  from  enjoying 
this  assurance,  except  when  immediately  favoured 
with  the  consolations  of  the  Spirit:  while  conformity 
to  the  world,  in  this  day  of  outward  peace  and  pros- 
perity, prevents  numbers  from  attaining  to  that  de- 
cision of  character  which  warrants  it;  and,  an  abate- 
ment in  diligence  and  fervency  of  affection  causes 
others  to  lose  the  assurance  which  once  they  enjoyed, 
and  to  walk  in  doubt  and  darkness,  because  they  have 
grieved  their  holy  Comforter.  Hence  it  appears,  that 
assurance  of  salvation  is  rather  the  gracious  recom- 
pence  of  a  fruitful  and  diligent  profession  of  the  gos- 
pel,  than  the  privilege  of  all  who  are  in  a  state  of  ac- 
ceptance with  God.  And  though  all  doubts  originate 
indirectly,  or  remotely,  from  unbelief,  either  total  or 
partial;  (for,  lively  vigorous  faith,  working  by  fervent 
love,  would  soon  disperse  them;)  yet  frequently  they 
are  evidences  that  a  man  credits  the  testimony  of  God, 
concerning  the  deceitfulness  of  the  heart,  the  subtlety 
of  Satan,  and  the  distinct  characters  of  those  who  are 
in  the  broad,  and  those  who  are  in  the  narrow,  way. 
These  observations  are  equally  applicable  to  all  the 
other  privileges,  which  we  are  about  to  consider:  for, 
in  every  one  of  them,  the  distinction  between  a  title  to 
the  blessing  in  the  sight  of  God,  and  the  actual  assur- 
ance and  enjoyment  of  it  in  our  own  souls,  should  be 
carefully  noted:  the  former  is  not  affected  by  the  be- 
liever's varied  success  in  his  spiritual  warfare;  the  lat- 
ter must  be  continually  influenced  by  the  assaults  and 
temptations  of  the  enemy,  and  by  his  own  conduct 
respecting  them. 


340 


ON  THE  I'RIVILEGES  ENJOYED 


2.  The  true  christian,  as  "justified  by  faith"  is 
"  reconciled  to  God:"  a  perfect  amity  succeeds,  a 
covenant  of  peace  and  friendship  is,  as  it  were,  signed 
and  ratified;  and  he  is  therefore  honoured  with  the 
appellation  of  "  the  friend  of  God."  When  we  con- 
template the  infinite  majesty,  authority,  justice,  and 
holiness  of  the  Lord,  and  contrast  with  them  our 
meanness,  and  the  guilt,  pollution,  and  ingratitude 
with  which  we  are  chargeable;  when  we  consider, 
that  he  could  easily,  and  might  justly,  have  destroyed 
us;  that  we  cannot  profit  him,  and  that  he  could  have 
created  by  his  powerful  word  innumerable  millions  of 
nobler  creatures  to  do  him  service;  and  when  we  fur- 
ther advert  to  the  enmity  of  the  carnal  mind  against  his 
omniscience,  omnipotence,  holiness,  righteousness, 
truth,  and  sovereignty,  and  against  his  service,  his 
cause,  and  his  people:  we  shall  perceive,  that  we 
never  can  sufficiently  admire  his  marvellous  love,  and 
our  own  unspeakable  felicity,  in  being  admitted  to  this 
blessed  peace  and  friendship  with  the  God  of  heaven; 
which  is  still  more  enhanced  by  the  consideration,  that 
"  Christ  is  our  Peace,"  and  that  "  he  made  peace 
"  through  the  blood  of  his  cross."*  Nor  can  the  ad- 
vantages resulting  from  it  be  sufficiently  valued. 
While  believers,  by  the  grace  bestowed  on  them,  are 
taught  to  love  the  perfections,  servants,  cause,  truths, 
precepts  and  worship  of  God;  to  hate  the  things  which 
he  hates;  to  separate  from  his  enemies;  and  to  seek 


*  Eph.ii.  14—19.  Col.  i.  14—22. 


BY  THE  TRUE  BELIEVER. 


311 


their  liberty  and  felicity  in  his  service:  the  Lord  con- 
siders all  kindness  or  injuries  done  to  them  as  done 
to  himself;  and  "will  bless  those  that  bless  them, 
"  and  curse  those  that  curse  them."  All  his  attri- 
butes, which  before  seemed  with  united  force  to  en- 
sure their  destruction,  now  harmoniously  engage 
to  make  thein  happy.  His  wisdom  chooses  their  in- 
heritance, his  omniscience  and  omnipresence  are  their 
ever  watchful  guard,  his  omnipotence  their  protector, 
his  veracity  and  faithfulness  their  unfailing  security; 
his  satisfied  justice,  connected  with  mercy,  vindi- 
cates their  rights,  and  recompences  the  fruits  of  his 
grace;  and  his  bounty  surely  supplies  all  their  wants. 
Nor  does  the  Almighty  conceal  from  his  friends  the 
reasons  of  his  conduct,  in  such  matters  as  in  any  re- 
spect concern  them;*  and  he  encourages  them  to 
open  their  inmost  souls,  and  to  pour  out  their  sorrows 
and  fears,  before  him:  and  they  can  often  rejoice  that 
lie  is  acquainted  with  those  things,  which  they  could 
not  mention  even  to  the  dearest  and  most  intimate  of 
their  earthly  friends.  But  indeed,  this  privilege  of  re- 
conciliation to  God,  and  friendship  with  him,  com- 
prises all  other  blessings  and  expectations,  here  and 
hereafter:  though  it  may  be  more  instructive  to  speak 
of  them  under  different  heads. 

3.  The  believer  is  adopted  into  the  family  of  God, 
and  admitted  to  all  the  honour  and  felicity  of  his  be- 
loved children.  "  Behold  what  manner  of  love  the 


*  Gen.  xviii.  17 — 19.  John  xv.  15. 


342  ON  THE  P1UVILIGES  ENJOYED 

"  Father  hath  bestowed  on  us,  that  we  should  be 
"  called  the  sons  of  God!"*  "  According  as  he  hath 
"  chosen  us  in  Christ  before  the  foundation  of  the 
"  world,  that  we  should  be  holy  and  without  blame 
"  before  him  in  love;  having  predestinated  us  unto  the 
"  adoption  of  children  by  Jesus  Christ  unto  himself, 
"  according  to  the  good  pleasure  of  his  will,  to  the 
"  praise  of  the  glory  of  his  grace,  "f  He  therefore 
thus  addresses  us  by  his  word,  "  Come  ye  out  from 
"  among  them,  and  be  ye  separate — and  I  will  receive 
"  you,  and  ye  shall  be  my  sons  and  my  daughters, 
"  saith  the  Lord  almighty.  "J  This  call  being  accompa- 
nied by  the  regenerating  power  of  the  Holy  Spirit,  our 
minds  are  influenced  to  obey  it:  thus  we  are  brought 
to  repentance,  and  faith  in  Christ,  our  sins  are  pardon- 
ed, and  we  pass  from  the  family  and  kingdom  of  the 
wicked  one,  into  the  household  of  God,  by  a  gracious 
adoption. — This  term  was  borrowed  from  the  custom 
of  the  ancients,  who  frequently  took  the  children  of 
other  persons,  and  by  a  solemn  legal  process  adopted 
them  into  their  own  families,  gave  them  their  names, 
educated  them  as  their  own,  and  left  them  their  estates. 
Thus  regeneration  communicates  a  divine  nature,  and 
makes  us  the  children  of  God;  and  adoption  recogni- 
zes us  as  such,  and  admits  us  to  the  enjoyment  of 
the  privileges  belonging  to  that  relation,  and  so,  par- 
doned rebels  become  the  children  and  heirs  of  the  al- 
mighty and  everlasting  God,  by  faith  in  Jesus  Christ.^ 


*  1  John  uL  1.  t  Eph.  i.  3.— 14.  $  2  Cor.  vi.  17,  18. 
§Gal.iii.  26. 


BY  THE  TRUE  BELIEVER. 


343 


But  what  words  can  express  the  value  of  this  distin- 
guished privilege!  The  adoption  of  the  meanest  beg- 
gar, or  the  vilest  traitor,  into  the  family  of  the  greatest 
monarch  to  be  the  heir  of  all  his  dignities,  would  pro- 
duce but  a  trivial  alteration  in  his  circumstances:  for, 
vexation,  sickness,  and  death  would  still  await  him; 
and  the  distance  between  the  mightiest,  and  the  most 
abject  of  men,  or  creatures,  is  as  nothing  compared 
with  that  which  subsists  between  the  great  Creator 
and  all  the  works  of  his  hands.* — This  adoption  is 
not  a  mere  name;  it  is  a  substantial  good,  an  honour, 
a  dignity,  and  an  advantage  which  eclipses,  and,  as  it 
were,  swallows  up,  all  other  benefits,  which  can  be  ob- 
tained by  any  creature.  "  If  children,  then  heirs;  heirs 
"  of  God,  and  joint  heirs  with  Christ;"  and  we  may 
be  sure  that  every  thing,  which  can  prepare  us  for  our 
incorruptible  and  eternal  inheritance,  and  put  us  in 
possession  of  it,  will  be  conferred  by  the  love  and 
bounty  of  our  almighty  Friend  and  Father.  But  "  we 
"  know  not  what  we  shall  be:"  "  Eye  hath  not  seen, 
"  nor  ear  heard,  neither  have  entered  into  the  heart  of 
"  man,  the  things  which  God  hath  prepared  for  them 
"  that  love  him."  Lest,  however,  we  should  imagine 
that  any  possible  honour,  advantage,  or  felicity  was 
excepted,  when  the  inheritance  of  the  children  of  God 
was  mentioned;  he  hath  been  pleased  to  expand  our 
views,  and  enlarge  our  expectations,  by  language  taken 
from  all  the  other  most  endeared  relations  of  life.  The 
obedient  disciples  of  Christ  are  his  brethren,  his  sis- 


*  Is.  xl.  13— -26 


344  ON  Til  J  PRIVILEGES  ENJOYED 

ters,  and  his  mother;  yea,  their  "  Maker  is  their  hus- 
"  band,  the  Lord  of  Hosts  is  his  name!"* 

They  who  are  thus  adopted  into  the  family  of  God 
receive  "the  Spirit  of  adoption,"  instead  of  thespirit  of 
bondage,  and  are  encouraged  to  say,  "  Abba,  Father!" 
or  to  address  him  as  their  Father,  whatever  language 
they  speak,  or  to  whatever  country  they  belong.  We 
must  not  understand  this  expression  merely  as  denot- 
ing a  confidence  that  God  is  our  Father:  for,  believers 
are  often  actuated  by  the  spirit  of  adoption,  when  har- 
assed with  doubts  whether  they  be  the  children  of  God 
or  not;  and  many  have  an  overbearing  confidence  of 
their  adoption,  while  their  actions  demonstrate  that 
they  belong  to  another  family. f  The  Spiiit  of  adop- 
tion indeed  as  properly  belongs  to  the  believer's  tem- 
per and  character  as  to  his  privileges;  yet  it  is  neces- 
sary here  to  observe  in  general,  that  the  Holy  Spirit, 
by  producing  in  us  that  disposition  towards  God, 
which  a  dutiful  Son,  bears  towards  a  wise  and  good 
father,  manifests  our  regeneration  and  adoption,  and 
"  bears  witness  with  our  spirits,  that  we  are  the  chil- 
"  dren  and  heirs  of  God: "  and  while  we  feel  our  minds 
habitually  influenced  to  seek  to  him  in  all  our  difficul- 
ties; to  revere  him,  trust,  love,  and  obey  him;  to  seek 
his  glory,  and  rejoice  in  the  success  of  the  gospel  and 
the  prosperity  of  his  people;  we  have  "  a  witness  in 
"  ourselves,"  that  we  are  born  of  God,  and  adopted 
into  his  family;  even  though  weakness  of  faith,  mis- 
apprehension, or  temptation,  should  create  a  hesitation 


*  Is.  liv.  5.  Matt.  xii.  46—50.  Eph.  v.  25—27. 
t  John  viii.  41 — 47. 


BY  THE  TRUE  BELIEVER. 


345 


in  our  minds  whilst  addressing  him  as  our  Father. 
This  privilege,  therefore,  consists  in  the  liberty  of 
approaching  the  Lord  at  all  times  and  for  all  things; 
of  entrusting  all  our  concerns  in  his  hands,  and  of 
considering  them  all  as  managed  by  him,  in  perfect 
wisdom,  truth,  and  love,  for  our  present  and  everlast- 
ing good.  Indeed  the  very  disposition,  produced  by 
the  Spirit  of  adoption,  is  our  privilege,  and  consti- 
tutes the  seal,  the  first  -Jruits,  and  the  earnest  of  our 
felicity.* 

4.  The  christian  has  the  firmest  ground  of  confi- 
dence, that  all  his  temporal  wants  will  be  supplied, 
and  that  every  thing  which  can  possibly  conduce  to 
his  advantage,  will  be  conferred  on  him  by  his  al- 
mighty Friend  and  Father.  We  are  not  indeed  au- 
thorised to  expect,  or  allowed  to  desire,  great  things 
for  ourselves  in  this  world:  and  it  is  evident  to  every 
reflecting  person,  that  power,  wealth  and  prosperity 
tend  so  much  to  excite  the  envy  or  enmity  of  others, 
and  to  inflame  the  corrupt  passions  of  their  possessors, 
that  they  add  nothing  to  the  real  enjoyment  of  life. 
He  who  has  the  promise  and  providence  of  God,  as 
his  security,  is  far  more  sure  never  to  want  any  thing 
really  good  for  him,  than  they  are  who  possess  the 
greatest  wealth:  for  riches  often  strangely  "  make 
"  themselves  wings,  and  fly  away;"  but  the  unchange- 
able God,  the  Possessor  of  heaven  and  earth,  who  has 
all  hearts  in  his  hands,  can  never  be  unable  to  provide 
for  those  that  trust  in  him.  "  Bread  shall  be  given 


*  Rom.  viii.  14 — 17:  Gal.  iv.  6,  7. 
Vol.  V.         #  Y  y 


346  »N  THE  FRIVILEGES  ENJOYEB 

"  you,  your  water  shall  be  sure."  "  Verily  ye  shall 
"  be  fed."  "  Your  Father  knoweth  what  things  ye 
"  have  need  of;"  and  "  a  little  which  the  righteous 
"  hath,  is  better  than  the  riches  of  many  wicked."* 
It  is  then  the  privilege  and  duty  of  every  believer,  to 
cast  all  his  cares  and  burdens  "  upon  the  Lord,"  "  to 
"  take  no  anxious  care  for  the  morrow;"  to  rest  satis- 
fied  that  "  the  Lord  will  provide;"  and  to  remember 
that  "  he  hath  said,  I  will  never  leave  thee  nor  forsake 
"  thee."  "  Having  food  and  raiment,  let  us  be  there - 
"  with  content,"  and  go  on  with  the  duty  of  our  sta- 
tion without  any  more  solicitude  than  the  child  feels, 
who,  when  learning  his  lesson  or  obeying  the  com- 
mand of  his  parents,  cheerfully  leaves  them  to  provide 
him  food  and  raiment,  and  does  not  encumber  his 
mind  with  care  about  such  matters. 

The  believer  is  indeed  allowed  and  required  to  ex- 
pect a  peculiar  providential  interposition  in  all  things: 
he  is  instructed  that  not  a  sparrow  falls  to  the  ground 
without  the  appointment  of  his  Father,  and  that  "the 
"  very  hairs  of  his  head  are  all  numbered."  He  should 
consider  the  place  of  his  abode  as  determined  and 
guarded  by  the  Lord:  and  recollect  that  the  holy  an- 
gels are  employed  to  minister  to  his  good:  that  he 
lies  down  and  rises  up,  goes  out  and  comes  in,  under 
this  special  protection;  that  no  enemies  can  assault, 
no  calamity  befal,  no  dangers  so  much  as  alarm  him, 
except  by  the  appointment  or  permission  of  his  al- 
mighty Father,  who  "  makes  a  hedge  about  him  and 


*  Ps.  xxiii.  1.  xxxiv.  8— 1#.  xxxvii.  lxxxiv.  11.  Matt,  v" 
34 — 34.  Phil.  iv.  6,7- 


BY  THE  TRUE  BELIEVER. 


347 


"  all  that  he  has."*  No  famines,  earthquakes,  pesti- 
lences, fires,  "wars,  massacres,  persecutions,  or  other 
dreaded  catastrophes,  can  hurt,  or  should  alarm  him: 
for  he  is  safe,  and  shall  be  guided,  supported,  and 
guarded  in  all  places  and  circumstances,  till  the  ap- 
pointed period  of  his  pilgrimage  arrive;  and  then  he 
will  be  conveyed  home  to  his  Father's  house,  in  the 
best  way  which  infinite  wisdom  and  everlasting  love 
can  devise. 

Thus  "  godliness  is  profitable  for  all  things:  hav~ 
"  ing  the  promise  of  the  life  that  now  is,  and  of  that 
"  which  is  to  come."f 

5.  Communion  with  God  is  the  believer's  privi- 
lege. We  "  have  boldness  to  enter  into  the  holiest 
"  through  the  blood  of  Jesus,"  and  to  "  come  boldly 
M  to  the  throne  of  grace,  that  we  may  obtain  mercy, 
"  and  find  grace  to  help  in  time  of  need.1 'J  We  are 
directed  to  ask  what  we  will,  and  assured  that  it  shall 
be  given  us;  for  "  the  prayer  of  the  upright  is  the 
"  Lord's  delight. "§  So  that  we  may  come  with  hum- 
ble confidence,  into  the  immediate  presence  of  our 
reconciled  Father,  whenever  we  will;  we  may  present 
whatever  petitions  our  wants  and  circumstances  sug- 


*  Jobi.  10.  ii.  3,  7. 

t  Job  v.  19—27.  Ps.  xci.  Rom.  viii.  28.  1  Cor.  iii.  2.1—23. 
1  Tim.  iv.  8. 

f  Heb.  iv.  16.  x.  J  9 — 22. 

§  Prov.  xvi.  8.  Mark  xi.  24.  Luke  xi.  5—  1 3.  John  xiv.  13, 
14.  xv.  7,  16.  xvi.  23,  24.  James  1,  5.  1  John  iii.  31,  22.  y. 
14,15. 


348  ON  THE  PRIVILEGES  ENJOYE» 

gest;  we  may  multiply,  repeat,  and  enforce  them  with 
all  importunity  and  earnestness;  we  may  urge  every 
plea,  and  use  all  freedom;  we  may  be  assured  of  a 
cordial  welcome  in  so  doing;  and  confidently  expect, 
that  all  our  petitions  will  be  answered  and  exceeded, 
in  that  sense  and  way  which  most  conduce  to  our  real 
good.*  Thus  we  speak  to  our  gracious  God,  in 
prayers,  supplications,  praises,  and  thanksgivings, 
notwithstanding  that  we  are  "  but  sinful  dust  and 
"  ashes;"f  and  he  speaks  to  us  by  his  word,  counsel- 
ling, warning,  instructing,  encouraging,  or  reproving 
us,  and  shewing  us  the  way  in  which  we  should  walk, 
and  the  thing  which  we  should  do:  he  evinces  his  re- 
gard to  us  by  answering  our  prayers,  and  manifesting 
his  care  of  us  in  numerous  instances:  he  discovers 
nis  glorious  perfections  and  gracious  presence,  and 
"  causes  his  goodness  to  pass  before  us;"  and  he 
gives  sometimes  even  in  deep  affliction,  "  a  peace  of 
"  God  which  passeth  all  understanding,  keeping  our 
"  hearts  and  minds  through  Christ  Jesus."  For  "truly 
"  our  fellow  ship  is  with  the  Father,  and  with  his  Son 
"  Jesus  Christ,"  whatever  men  may  think  or  say  of 
such  pretensions;  and  this  happy  experience  essen- 
tially differs  from  the  unscriptural  presumption  of  en- 
thusiasts and  hypocrites;  though  strangers  to  such 
joys  do  and  will  confound  them  together.J  Thus  the 
believer  "  walks  with  God"  in  his  ordinances,  com- 
mandments, and  providential  dispensations;  tastes  his 
love  in  every  comfort,  submits  to  his  wise  and  fatherly 
correction  in  every  cross,  and  deems  it  his  privilege 


*Epii.  iii.  20.  t  Gen.  xviii.  23—33.  \  1  John  i.  3- 


BY  THE  TRUE  BELIEVER. 


349 


to  refer  all  things  to  his  will  and  glory:  and  the  Lord 
walks  with  him,  as  his  Companion,  Guard,  and  Guide 
through  life,  is  with  liim  in  the  valley  of  the  shadow 
of  death,  and  then  takes  him  home  to  his  more  imme- 
diate presence.* 

6.  The  believer  experiences  the  consolations  of  the 
Holy  Spirit,  in  proportion  to  his  faith,  simplicity,  dili- 
gence, and  watchfulness.  This  holy  Comforter,  who 
dwells  in  every  believer,  as  in  a  temple  which  he  hath 
consecrated  to  himself,  irradiates  the  mind  by  his  sa- 
cred influences  to  see  things  that  belong  to  the  per- 
son, love,  and  salvation  of  Christ;  and  to  know  the 
blessings  that  "  are  freely  given  him  of  God."f  He 
assists  the  memory  in  recollecting  the  words  of  the 
Saviour:  and  he  invigorates  faith,  causes  hope  to 
abound,  enlivens  the  mind  with  love  and  gratitude, 
and  thus  communicates  a  satisfying  and  sanctifying 
joy,  the  earnest  and  pledge  of  heavenly  felicity.  This 
counterbalances  all  trials,  dissipates  sorrow,  fortifies 
the  soul  against  temptation,  reconciles  it  to  suffering 
and  self-denial,  and  animates  it  for  every  service.  It 
is  the  privilege  of  the  believer  exclusively  to  experi- 
ence, relish,  and  value  such  joys;  and  to  distinguish 
them  from  the  joy  of  the  hypocrite,  which  springs 
from  ignorance,  pride,  and  presumption.  We  are, 
therefore,  exhorted  "  to  rejoice  in  the  Lord  always;" 
and  all  our  enfeebling  dejection  and  sorrow  are  the 
consequences  of  living  below  our  privilege,  and  co- 


*  Gen.  v.  24. 

t  John  xvi.  15,  16.  1  Cor.  ii.  1 1,  12.  Eph.  i.  17.18. 


550  ON  THE  PRIVILEGES  EJ.J0YE* 

ming  short  of  our  duty,  in  this  as  well  as  in  other  re- 
spects. Especially  we  forfeit  and  mar  this  joy,  when 
we  "  grieve  the  Spirit"  by  our  misconduct,  or  quench 
his  holy  influences  by  cleaving  to  the  world,  or  by  in- 
expedient self-indulgence.*  so  that  the  apostle  ex- 
horts christians,  "  not  to  be  drunk  with  wine  wherein 
"  is  excess,"  (from  which  others  seek  exhilaration, 
and  relief  in  trouble,)  "  but  to  be  filled  with  the 
"  Spirit,  "f 

7.  It  is  the  believer's  privilege  "to  be  kept  by  the 
"  power  of  God,  through  faith  unto  salvation."!  The 
actual  comfort  of  this  privilege  must  indeed  depend 
on  our  scriptural  evidence  that  we  are  true  believers; 
as  other  men  can  persevere  in  nothing  except  ungod- 
liness or  hypocrisy.  So  long,  therefore,  as  any  one 
doubts  whether  he  be  indeed  regenerate,  he  cannot 
fully  take  to  himself  the  comfort  of  God's  promises; 
for  he  cannot  know  that  they  belong  to  him:  and  what- 
ever tends  to  bring  his  character  into  suspicion,  must 
proportionably  interrupt  his  confident  hope  of  final 
victory  and  triumph;  which  is  only  intended  to  encou- 
rage the  valiant  soldier,  when  strenuously  resisting  his 
enemies,  and  "  fighting  the  good  fight  of  faith."  The 
words  of  our  Lord,  however,  are  decisive  on  the  point 
in  question.  "  My  sheep  hear  my  voice,  and  I  know 
4<  them,  and  they  follow  me;  and  I  give  unto  them 
"  eternal  life;  and  they  shall  never  perish;  neither 
"  shall  any  one  pluck  them  out  of  my  hand.  My  Fa- 
"  ther  which  gave  them  me  is  greater  than  all,  and 


*  Enh.  iv.  SO.  1  Thess.  v.  19.      t  Eph.  v.  1 8.      %  1  Pet  1 .  5. 


BY  THE  TRUE  BELIEVER. 


351 


no  one  {aha)  is  able  to  pluck  them  out  of  my  Fa-  N 
"  ther's  hand.  I  and  my  Father  are  One."  "  The 
"  water  that  I  shall  give  him  shall  be  in  him  a  well 
11  of  water  springing  up  unto  everlasting  life."  "  Fear 
"  not,  little  flock,  for  it  is  your  Father's  good  plea- 

sure  to  give  you  the  kingdom."*  The  apostle  also 
assures  us  that  nothing  shall  ever  "  separate  us  from 
"  the  love  of  God  in  Christ;  "f  and  in  confirmation 
of  his  doctrine,  he  enumerates  a  variety  of  those  par- 
ticulars which  principally  endanger  them,  in  most  en- 
ergetick  and  triumphant  language.  The  Lord  hath 
"  made  with  them  an  everlasting  covenant,"  andhalh 
engaged,  that  "  he  will  not  turn  away  from  them  to 
"  do  them  good;  and  that  he  will  put  his  fear  into 
"  their  hearts,  that  they  shall  not  depart  from  him. "J 
And  this  covenant  he  hath  ratified  with  an  oath,  for 
the  strong  consolation  of  the  heirs  of  promise;  even 
the  oath,  which  he  sware  to  Abraham,  that  in  blessing 
he  would  bless  him,  notwithstanding  all  possible  ob- 
structions and  objections.  9  Indeed,  "  having  chosen 
"  them  in  Christ  before  the  foundation  of  the  world," 
and  quickened  them  by  his  grace  "  when  dead  in  sin;" 
it  might  reasonably  be  expected,  that  the  same  sove- 
reign and  everlasting  mercy  would  influence  him  to 
keep  them  to  complete  salvation,  by  strength  propor- 
tioned to  all  their  trials  and  temptations. 


*Lukexii.  32.  John  iv.  14.  x.  27 — 30. 
t  Rom.  viii.  35 — 39. 

\  2  Sam.  xxiii.  5.  Jer.  xxxii.  33 — 40.  Ps.  eiii.  17.  Is.  liv.  9. 
10,  17. 
§  Keb.  vi.  ir,_ is. 


352 


©N  THE  PRIVILEGES,  &.C. 


We  might  likewise  mention,  as  separate  privileges, 
the  assurance,  that  "  all  things  work  together  for  good 
"  to  them  that  love  God,"  and  combine  to  promote 
their  everlasting  advantage,  however  painful  or  hu- 
miliating for  the  present;  so  that  they  are  more  than 
conquerors  over  all  enemies,  and  are  benefited  by  all 
their  assaults:  that  death  is  their  Iriend,  and  that  his 
dreaded  stroke  only  liberates  them  from  bondage,  and 
so  proves  their  greatest  gain:*  and  that  the  Everlast- 
ing God  is  their  Portion,  and  their  all-sufficient  and 
all-satisfying  felicity. 

But  here  silent  contemplation  best  becomes  us;  and 
with  this  let  us  close  these  hints  on  a  subject  that  is 
nearly  inexhaustible.  Enough  has  been  said  to  shew, 
that  true  wisdom  consists  in  leaving,  venturing,  or 
suffering,  any  thing  to  secure  such  advantages;  and  in 
giving  diligence  to  possess  the  assurance  that  they 
belong  to  us:  that,  if  we  lived  up  to  our  privileges, 
"  the  joy  of  the  Lord  would  be  our  strength"  for 
every  service;  and  our  cheerfulness  and  conscientious- 
ness would  "concur  in  adorning  the  doctrine  of  God 
"  our  Saviour:"  and  that  our  dejections  arise,  not 
from  our  religion,  but  from  our  want  of  more  faith, 
hope,  love,  and  all  those  things  In  which  true  godli- 
ness consists. 


*  Rom.  viii.  28 — 31.  1  Cor.  xv.  55—58. 


ESSAY  XVIIT. 


On  the  disposition  and  character,  peculiar  to  the  true 
Believer. 

When  our  Lord  concluded  his  pathetick  exhorta- 
tions to  his  disconsolate  disciples,  just  before  his  cru- 
cifixion, by  a  comprehensive  prayer  for  them;  he  made 
this  one  of  his  petitions  to  the  Father  in  their  behalf, 
"  Sanctify  them  through  thy  truth;  thy  word  is 
"  truth:"*  and  the  scriptures  always  represent  divine 
truth,  as  the  seed  in  the  believer's  heart  of  every  holy 
disposition;  the  graft  through  which  "the  tree  is 
"  made  good  and  its  fruit  good;"  and  the  mould  into 
which  the  soul  is  cast,  and  from  which  it  receives  its 
form  and  exact  impression,  as  the  metal  is  fashioned 
by  the  artist's  skilhf  so  that  we  are  not  only  "  justi- 
"jied  by  faith,"  but  also  "  sanctified  by  faith. "J  The 
doctrine  of  Christ  dwells  in  the  regenerate  soul,  as  an 
operative  transforming  principle,  producing  a  peculiar 


*  John  xvii.  17.  f  Rom.  vi.  17.  \  Acts  xxvi.  18. 
Vol.  V.  Z  z 


352    ON  THE  DISPOSITION  AND  CHARACTER 

state  of  the  judgment,  will,  and  affections,  in  propor- 
tion to  the  degree  in  which  it  is  understood  and  be- 
lieved. This  may  properly  be  called  the  christian  tem- 
per. It  is  the  exact  counterpart  of  the  truths  by  which 
it  is  produced;  it  distinguishes  the  real  believer  from 
all  other  men;  and  it  constitutes  the  standard  of  our 
proficiency  in  vital  godliness,  of  our  "  growth  in 

grace,  and  in  the  knowledge  of  our  Lord  and  Sa- 
"  viour  Jesus  Christ."  Alas!  a  great  part  of  the  ac- 
quaintance, that  most  have  formed  with  the  truths  of 
revelation,  is  merely  notional:  and  if  we  do  not  per- 
ceive the  genuine  nature  and  tendency  of  the  doctrines 
to  which  we  assent,  thev  must  fail  to  exert  their  trans- 
forming  efficacy  on  our  hearts.  Thus  "  knowledge 

puffeth  up,"  even  when  the  things  known  are  evi- 
dently suited  to  produce  the  deepest  humility;  and 
though  they  never  fail  to  have  this  effect,  where  they 
are  received  by  a  living  faith  as  the  nutriment  and 
medicine  of  the  soul.  It  may,  therefore,  be  proper  to 
consider  more  particularly  those  dispositions  and  af- 
fections, which  constitute  the  appropriate  temper  and 
character  of  the  true  believer;  adverting,  as  we  pro- 
ceed, to  the  truths  by  which  they  are  produced  and 
nourished;  and  endeavouring  to  distinguish  between 
the  lamented  failures  and  imperfections  of  the  upright, 
and  the  allowed  and  indulged  evils  of  the  mere  hypo- 
crite or  self-deceiver. 

1;  Humility  may  be  considered  as  most  essential  to 
the  christian  temper,  and  as  radical  to  every  part  of  it. 
The  believer's  principles  continually  present  to  his 
miiid  the  greatness  and  majesty  of  God,  and  the  com- 


PECULIAR  TO  THE  TRUE  BELIEVER.  353 

parative  meanness  of  all  creatures;  which  cannot  fail 
to  abate  his  natural  propensity  to  self-importance  and 
self-exaltation,  and  to  make  him  feel  himself  as  no- 
thing before  the  infinite  Creator.  Having  received  his 
being  and  all  he  possesses,  from  the  hand  of  God, 
and  holding  every  thing  in  the  most  absolute  depend- 
ence on  him,  he  cannot  consistently  "  glory  as  though 
"he  had  not  received  them."  He  knows  that  every 
benefit  lays  him  under  obligation;  that  every  talent  de- 
mands a  proportionable  improvement;  and  that  he 
must  shortly  be  removed  from  his  stewardship,  and 
required  to  give  an  account  of  it:  and  he  is  conscious, 
that  he  has  not  been  duly  faithful  to  his  trust,  or  pro- 
perly improved  the  talents  committed  to  his  charge. 
This  teaches  him  that  all  those  things,  of  which  he  has 
been  tempted  to  be  proud,  ought  to  cover  him  with 
shame,  and  increase  his  humility;  for  they  have  all 
proved  occasions  of  additional  transgression,  and  thus 
call  upon  him  to  repent,  and  deprecate  the  wrath  of  his 
offended  Lord. 

His  principles  also  lead  him  to  compare  his  con- 
duct with  the  perfect  law  of  God,  and  not  with  the 
examples  and  maxims  of  this  sinful  world;  and  to 
condemn  every  deviation  from  that  strict  and  spiritual 
rule,  even  in  thought  or  inclination,  as  sin,  and  as  de- 
serving the  divine  displeasure  and  abhorrence:  so  that 
every  part  of  his  past  and  present  behaviour  suggests 
to  him  reasons  for  self  abasement;  for  sin  mixes  with 
and  defiles  even  his  best  duties,  and  he  feels  his  need 
of  repentance,  of  mercy,  and  of  the  atoning  blood,  in 
every  action  of  his  life.  He  is  deeply  convinced,  that 
"  it  is  of  the  Lord's  mercies  he  is  not  consumed;"  all 


354    ON  THE  DISPOSITION  AND  CHARACTER 

his  hopes  of  acceptance  and  happiness  spring  from 
faith  in  the  Lamb  of  God  and  his  expiatory  sacrifice; 
and  he  receives  every  comfort,  not  only  as  the  gift  of 
God's  bounty,  but  as  purchased  by  his  Redeemer  for 
a  hell-deserving  sinner:  and  how  can  he,  who  lives 
under  the  influence  of  these  principles,  be  proud  of 
his  possessions  or  attainments?  He  dares  not  venture 
even  to  the  mercy  seat  of  a  forgiving  God,  except  in 
the  name  of  his  beloved'  Son;  and  he  deems  it  an  in- 
valuable favour,  that  he  may  be  allowed  thus  to  pray 
for  mercy  and  balvatiun.  Indeed  he  cannot  in  general 
but  perceive  that  he  differs  from  ungodly  men,  and 
from  himself  in  former  vears;  but  he  knows  that  this 
difference  is  the  effect  of  a  divine  influence  on  his 
mind:  so  that  he  sees  abundant  reason  for  thankful- 
ness, but  none  for  pride  and  self-complacency.  Nay, 
he  is  sensible,  that  he  has  been  kept  from  the  gross 
immoralities,  which  render  numbers  equally  mischiev- 
ous and  wretched,  by  a  divine  interposition,  in  various 
ways  restraining  him  from  listening  to  temptation, 
or  following  the  devices  of  his  own  heart;  so  that 
his  preservation  is  rather  an  occasion  for  gratitude, 
than  for  self- preference;  whilst  his  misconduct  in  less 
scandalous  instances  seems  to  him  to  be  baser,  when 
compared  with  his  advantages,  than  the  crimes  of  un- 
happy outcasts  from  human  society. 

As  he  frequently  and  carefully  views  himself  in  the 
glass  of  the  holy  law,  and  diligently  compares  his 
whole  behaviour  with  the  perfect  example  of  Christ; 
as  he  attentively  considers  his  obligations  and  oppor- 
tunities, and  examines  strictly  his  motives,  affections, 
thoughts,  words,  and  actions;  and  as  he  is  severe  in. 


PECULIAR  TO  THE  TRUE  BELIEVER.  555 


judging  himself,  and  candid  in  estimating  the  conduct 
of  his  brethren:  so  he  is  unavoidably  led  in  his  best 
hours,  to  "  esteem  others  better  than  himself,"  and 
"  in  honour  to  perfer  them."*  Thus  he  is  habitually 
disposed  to  take  the  lowest  place,  instead  of  ambi- 
tiously aspiring  to  pre-eminence:  for  this  haughty 
spirit  always  results  from  the  want  of  consistency  with 
evangelical  principles.  He  also  entertains  a  deep  sense 
of  his  own  ignorance  and  proneness  to  mistake;  for 
his  experience  and  observation  confirm  the  declara- 
tions of  Scripture  in  this  respect;  hence  originates  a 
teachable  disposition;  a  willingness  to  "receive  the 
"  kingdom  of  God  as  a  little  child,"  and  "  to  become 
"  a  fool"  in  order  to  obtain  true  wisdom.  The  most 
eminent  saints  have,  therefore,  always  most  sensibly 
felt  and  frankly  owned,  their  want  of  wisdom;  and 
been  most  ready  to  ask  it  of  God,f  and  to  enquire  his 
will  at  every  step,  with  the  greatest  simplicitly  and 
fervour.  And  though  the  well-instructed  believer  will 
not  "  call  any  man  father  upon  earth,"  or  implicitly 
adopt  the  instructions  of  any  uninspired  person,  but 
will  bring  every  opinion  and  counsel  to  the  touchstone 
of  God's  word:  yet  he  will  be  always  learning,  even 
from  his  inferiors,  his  enemies,  or  false  accusers;  be- 
ing glad  of  a  little  additional  light  on  his  path  from 
any  quarter.  And  while  he  considers  the  written  word 
as  the  complete  rule  of  truth  and  duty,  and  decidedly 
rejects  both  the  traditions  of  men,  and  the  effusions  of 
enthusiasm;  he  feels  his  need  of  divine  teaching  to 
prepare  his  mind  for  receiving  and  using  the  light  of 


*  Rom.  xii.  Phil.  ii.  3. 


t  Jam.  i.  5. 


356    ON  THE  DISPOSITION  AND  CHARACTER 

revelation,  whatever  means  he  employs  in  order  to 
understand  it;  and  continues  a  learner  to  the  end  of 
his  days,  as  his  only  security  against  the  artifices  of 
Satan  and  the  devices  of  false  teachers. 

In  like  manner,  the  consistent  christian  is  humbly 
sensible  of  his  own  weakness;  and,  when  actually  in- 
fluenced by  his  principles,  he  will  not  dare  to  say, 
"  Though  all  men  deny  thee,  yet  will  not  I;"  but  ra- 
ther, "  Hold  thou  me  up,  and  I  shall  be  safe;"  "  Lead 
"  me  not  into  temptation;"  "  Hold  up  my  goings  in 
"  thy  ways,  that  my  footsteps  slip  not."  Experience 
has  convinced  him  "  that  when  he  is  weak,  then  is  he 
"  strong;"  and  that  "  when  he  thinks  he  stands,"  he 
lias  most  cause  to  "take  heed  lest  he  should  fall"  so 
that  he  is  conscious,  that  he  has  no  power  in  himself, 
either  to  resist  temptations,  endure  tribulations,  face 
dangers,  or  perform  duties;  and  that  he  can  only  "  be 
"  strong  in  the  Lord,  and  in  the  power  of  his  might."* 
Thus  simplicity  of  dependence  on  God  for  teaching, 
assistance,  protection,  forgiveness,  sanctification,  final 
perseverance,  and  complete  salvation,  are  produced 
and  maintained:  he  becomes  more  and  more  poor  in 
spirit,  and  a  constant  pensioner  on  the  Lord  in  ail 
circumstances  and  on  all  occasions.  It  is  true  that 
even  this  peculiarity  of  the  true  believer  partakes  of 
that  imperfection,  which  pervades  his  whole  charac- 
ter; and  he  often  betrays,  and  is  "  humbled  for,  the 
"  pride  of  his  heart, "and  continually  laments  his  prone- 
ness  to  self-exaltation:  yet  all  "boasting  is"  habitually 
"  excluded"  from  his  heart  and  lips;  with  self- prefer- 


*  2  Cor.  xii.  9,  10.  Eph.  vi.  10.  Phil.  iv.  13. 


PECULIAR  TO  THE  TRUE  BELIEVER.  357 


cnce,  self-admiration,  and  contempt  of  others.  In  short, 
all  the  varied  workings  of  ambition,  arrogance,  vain- 
glory,  and  envy,  with  the  numerous  evils  of  which 
pride  is  the  prolifick  parent,  are  hated,  opposed,  mor- 
tified, and  crucified;  and  a  lowly,  contrite,  and  sub- 
missive spirit  is  gradually  formed,  both  in  respect  of 
God,  his  brethren,  and  his  fellow  creatures.  Every 
part  of  the  christian  temper  and  character  depends  on 
this,  and  springs  from  it  as  from  its  proper  root:  and 
that  person  is  not  much  conversant  in  the  Scriptures, 
who  has  not  observed,  that  more  is  there  spoken  in 
approbation  of  this,  and  more  encouraging  promises 
are  made  to  it,  than  any  other  part  of  that  "  holiness, 
"  without  which  no  man  shall  see  the  Lord:"  for, 
"  He  resisteth  the  proud,  and  giveth  grace  to  the 
"  humble."*  All  notions,  gifts,  and  experiences, 
which  consist  with  prevailing  and  habitual  pride,  am- 
bition, self-exaltation,  boasting,  and  contempt  of 
others,  are  radically  defective;  and  give  cause  to  sus- 
pect, that  they  are  wholly  detached  from  the  power  of 
godliness,  and  the  special  grace  of  the  regenerating 
Spirit  of  Christ,  however  splendid  they  may  appear  in 
the  eyes  of  superficial  observers. 

2.  Another  essential  branch  of  the  christian  temper 
may  be  comprised  in  the  word  submission.  "  Submit 
"  yourselves  to  God,"  says  the  apostle;  and  that  view 
of  the  divine  perfections,  law,  government,  and  grace, 
which  springs  from  evangelical  principles,  tends  to 
counteract  and  crucify  the  self-will  and  the  desire  of 


•  Is,  lvii  15.  lxvi.  2.  Luke  xviii.  14.  Jam.  iv.  6.  1  Pet.  v.  5. 


358    ON  THE  DISPOSITION  AND  CHARACTER 

independence,  which  predominate  in  our  fallen  nature, 
and  are  the  source  of  all  our  rebellion  against  our 
Maker.  This  submission  is  diametrically  opposite  to 
the  hearts  of  men  in  general;  and  in  its  full  extent  can- 
not be  produced  by  any  other  principles  than  those  of 
the  holy  Scriptures.  The  efficacy  of  divine  truth  upon 
the  believing  mind,  tends  to  produce  a  willingness  to 
submit  the  understanding  to  the  teaching  of  God:  and 
instead  of  hankering  after  the  forbidden  fruit  of  the 
tree  of  knowledge,  or  counting  it  more  pleasant  to  ac- 
quire knowledge  for  ourselves  by  the  sufficiency  of 
our  own  powers;  it  leads  us  to  submit,  as  the  scholar 
to  his  tutor,  to  believe  what  the  Lord  testifies  and 
to  rest  satisfied  with  it;  leaving  secret  things  which 
belong  to  him,  and  thankfully  using  revealed  things 
as  the  "  light  of  our  feet,  and  the  lantern  of  our 
"  paths." — The  same  principles  tend  to  produce 
submission  to  the  will  and  authority  of  God,  making 
his  service  perfect  freedom,  his  commandments  not 
grievous,  his  yoke  easy,  and  his  ways  the  paths 
of  peace  and  pleasantness. — Submission  to  his  righ- 
teousness springs  from  the  same  source;  and  he 
who  truly  believes  the  word  of  God,  will  gradually 
become  more  and  more  unreserved  in  allowng  his 
justice,  in  the  sentence  of  condemnation  which  he  hath 
passed  on  sinners  in  general,  and  on  him  in  particular. 
In  consequence  of  this  he  will  also  submit  to  his  sove- 
reign wisdom  and  righteousness,  in  the  appointed  me- 
thod of  saving  sinners,  and  in  all  things  relating  to  it: 
whilst  unbelief  leads  a  man,  in  proportion  as  it  pr 
vails,  to  make  such  objections,  as  involve  the  most 
daring  blasphemy.  This  will  also  be  connected  with 
submission  to  God  in  respect  of  his  instituted  ordinan- 


PECULIAR   TO  THE    TRUE   BELIEVER.  361 

ces,  as  appointed  means  of  grace  made  efficacious  by 
his  blessing;  and  as  acts  of  worship,  by  which  we  are 
required  to  render  to  him,  in  a  measure,  "  the  honour 
"  due  to  his  name."  And  finally,  the  same  principles 
tend  to  produce  habitual  sub?nissio7i  to  his  providence 
in  respect  of  our  outward  situation  and  provision;  and 
of  those  appointments  and  regulations,  by  which  he 
hath  been  pleased  to  restrain  vice,  and  to  promote  peace 
and  good  order  in  human  society;  "  giving  honour  to 
"  whom  honour  is  due,"  "  and  submitting  to  every 
"  ordinance  of  man  for  the  Lord's  sake." — This  is  a 
duty  of  vast  extent;  and  the  disposition  habitually  to 
aim  at  it,  and,  when  we  have  failed,  to  return  to  it 
in  every  particular,  is  peculiar  to  those  who  are  born 
of  God;  while  all  the  opposition  of  our  hearts  to  it 
arises  from  the  remaining  pride  and  self-will  of  our 
fallen  nature,  and  is  a  proof  that  we  have  not  hitherto 
been  fully  influenced  by  our  principles. 

But  patience,  contentment,  and  acquiescence  in 
the  will  of  God  respecting  ns,  constitute  so  important 
a  part  of  the  christian  temper,  that  they  require  a 
more  particular  consideration:  and,  when  genuine, 
they  are  so  invariably  connected  with  submission  to 
God  in  all  other  respects,  that,  wherever  any  appear- 
ances  of  them  are  found,  wholly  separated  from  it, 
we  may  be  sure  they  are  mere  counterfeits,  the  result 
of  natural  insensibility,  affected  apathy,  thoughtless 
indolence,  or  presumptuous  obduracy.  Evangelical 
principles,  by  inculcating  the  doctrine  of  our  entire 
unworthiness,  effectually  induce  the  conviction  that 
we  all  enjoy  more  than  we  deserve,  and  suffer  less 
Vol.  V.  3  A 


362     ON  THE   DISPOSITION  AND  CHARACTER 

than  is  due  to  our  sins;  so  that  as  far  as  we  are  influ- 
enced by  them  they  must  silence  our  rebellious  mur- 
murs and  repinings  against  God.  They  lead  us  like- 
wise entirely  to  trace  every  event  to  his  appointment, 
as  the  first,  cause  of  all  our  trials:  that  thus  they  tend 
directly  to  counteract  our  propensity  to  despise  his 
chastenings,  or  to  vent  our  uneasiness  under  trouble, 
by  expressions  of  anger  againt  instruments  and  second 
causes.  They  likewise  give  us  such  ground  for  con- 
fidence in  the  mercy,  truth,  power,  and  love  of  God, 
and  for  the  animating  hope  of  future  happiness,  as 
suffices  to  support  the  soul,  and  to  preserve  us  from 
fainting  or  desponding  under  divine  rebukes:  whilst 
the  persuasion  that  infinite  wisdom  and  everlasting 
love  have  chosen,  and  will  overrule,  every  event  for 
our  more  important  good,  is  suited  to  produce  a  ra- 
tional, reflecting,  and  abiding  acquiescence  in  the  will 
of  our  heavenly  Father.  The  Lord  has  many  wise  and 
kind  reasons  for  allotting  to  his  people  such  things,  as 
they  would  never  have  chosen  for  themselves:  and  if 
they  knew  the  whole  intent  of  his  most  painful  dis- 
pensations, they  would  certainly  approve  of  them:  for 
every  affliction  is  medicinal,  and  conducive  to  sancti- 
fication.  Thus  the  christian's  principles  lead  him  to 
consider  his  station,  abode,  employment,  provision, 
trials,  losses,  disappointments,  and  vexations,  as  "  the 
"  will  of  God  concerning  him:"  and  this  induces  him 
to  acquiesce  in  them.  He  "  learns  in  the  school  of 
"  Christ,  in  whatever  state  he  is,  therewith  to  be  con- 
"  tent;"  and  as  far  as  he  acts  consistently  with  his 
judgment,  he  views  every  dispensation  in  a  favourable 
light,  and  realizes  the  paradox,  "  sorrowful,  yet  always 


PECULIAR   TO   THE   TRUE    BELIEVER.  363 

"  rejoicing  "  He  seeks  comfort  from  God,  when  other 
comforts  are  withdrawn:  and  he  is  taught  to  wait  his 
time  for  deliverance,  by  "  patient  continuance  in  well 
"  doing;"  without  using  any  sinful  expedients,  or 
deserting  his  path  or  his  work  to  escape  the  cross.  He 
looks  for  trouble  as  long  as  he  continues  on  earth:  he 
esteems  sin  to  be  a  greater  evil  than  affliction:  and  in 
the  character,  sufferings,  patience,  and  glory  of  his 
divine  Saviour,  he  finds  every  instruction  explained, 
and  every  argument  enforced,  by  which  resignation, 
confidence  in  God,  and  joy  in  tribulations,  are  incul- 
cated. Indeed  in  this,  as  in  all  other  respects,  the  be- 
liever is  conscious  that  he  comes  far  short  of  his  per- 
fect rule  and  example:  and  this  covers  him  with  shame, 
and  excites  his  earnest  prayers  for  mercy  and  grace: 
but  his  views  tend  to  render  him  cheerful  at  all  times 
and  in  all  circumstances;  as  they  give  the  fullest  as- 
surance, that  every  event  will  conduce  to  the  final  and 
eternal  good  of  all  who  love  God.  So  that  all  the  dis- 
couragement, despondency,  and  disquietude  of  reli- 
gious persons  spring  from  other  causes,  and  are  di- 
rectly contrary  to  their  principles.  A  humble  confi- 
dence in  God,  in  respect  of  the  future,  is  also  of  great 
importance;  but  it  has  been  particularly  considered  as 
one  of  the  believer's  privileges,*  and  need  not  further 
be  discussed  in  this  place:  for  indeed  our  duties  and 
our  privileges  are  seldom  more  distinct,  than  the  same 
object  viewed  in  different  lights,  or  the  same  idea  ex- 
pressed by  different  terms. 


*  Essay  xvii. 


364     ON  THE  DISPOSITION  AND  CHARACTER 


3.  The  fear  of  God  is  another  branch  of  the  chris- 
tian temper,  which  evidently  results  from  the  princi- 
ples of  revelation.  There  is  indeed  a  slavish  "  fear 
"  which  hath  torment,"  and  which  is  "  cast  out"  by 
holy  love,  as  far  as  it  prevails:*  but  we  hear  speak  of 
that  reverential  fear  of  the  divine  majesty,  authority, 
holiness,  and  glory,  which  produces  solemn  awe, 
humble  adoration,  and  a  serious  reflecting  frame  of 
mind;  which  leads  a  man  habitually  to  act  as  in  the 
presence  of  the  all- seeing  and  heart- searching  God, 
and  influences  him  to  universal  conscientiousness, 
even  in  his  most  secret  actions,  and  in  respect  of  his 
inmost  thoughts;  which  teaches  him  to  regard  with 
profound  veneration  the  name,  word,  works,  decrees, 
and  judgments  of  the  Lord;  which  helps  to  constitute 
the  upright  spiritual  worshipper  in  all  his  ordinances; 
and  which  induces  the  believer  to  fear  the  frown,  and 
desire  the  favour,  of  God  above  all  other  things.  This 
"  fear  of  God"  is  the  effect  of  special  grace,  grows 
in  harmony  with  holy  love,  and  will  be  perfected  with 
it;  when  the  christian  shall  join  the  company  and  wor- 
ship of  Seraphim  before  the  throne. \  Every  truth  of 
revelation  concurs  in  giving  us  those  views  of  God 
and  of  ourselves,  that  are  suited  to  produce  this  rever- 
ential spirit:  the  total  want  of  it,  therefore,  must  evince 
that  the  high  affections  of  many  persons  are  false,  and 
their  overbearing  confidence  unwarranted;  and  that 
man  must  be  very  imperfectly  acquainted  with  evan- 
gelical principles,  or  but  partially  influenced  by  them, 
who  is  greatly  deficient  in  it. 


*  John  iv.  19.       f  Ps.  lxxxix.  7.  Is.  yi.  1 — 8.  Heb.  xii.  28. 


PECULIAR  TO  THE  TRUE  BELIEVER.  365 

4.  The  love  of  God  is  essential  to  the  christian 
temper:  but  it  must  be  briefly  discussed  in  this  place: 
as  in  many  things  it  coincides  with  the  first  table  of 
the  law,  which  has  been  already  explained.*  The 
truths  of  the  gospel,  when  received  by  living  faith  into 
the  regenerate  heart,  are  peculiarly  suited  to  excite 
and  increase  admiring  love  of  the  divine  perfections, 
as  displayed  in  all  the  works  of  God,  but  especially  in 
that  of  redemption  by  Jesus  Christ:  and  hence  arise 
fervent  desires  after  that  felicity,  which  is  found  in 
contemplating  his  glory  and  enjoying  his  love.  The 
soul  begins  "  to  be  a  thirst  for  God;"  and  in  propor- 
tion to  the  prevalence  of  this  holy  affection  for  the 
Supreme  Good,  all  inferior  objects  lose  their  attrac- 
tions: so  that,  when  the  believer  fears  lest  he  should 
not  obtain  the  happiness  of  the  beatifick  vision,  but 
should  at  last  be  banished  from  the  presence  of  God, 
he  can  take  no  pleasure  in  worldly  prosperity:  when 
his  communion  with  God  is  interrupted,  all  other  joys 
seem  insipid;  but  the  light  of  His  countenance  gilds 
every  object,  alleviates  every  trouble,  and  enhances 
every  comfort. — Lively  gratitude  for  mercies  inesti- 
mable, inexpressible,  and  unmerited,  keeps  pace  with 
his  hope  of  acceptance;  and  he  cannot  but  most  ear- 
nestly enquire,  "  what  he  shall  render  to  the  Lord 
"  for  all  his  benefits?" — The  same  views  produce 
zeal  for  the  glory  of  God  and  the  honour  of  the  gos- 
pel: and  the  believer  is  habitually  disposed  to  consi- 
der what  effect  his  conduct  may  have  in  this  respect 
on  the  minds  of  men;  whence  humiliation,  circum- 


*  Essay  iv. 


366    ON  THE  DISPOSITION  AND  CHARACTER 

spection  and  care  to  improve  his  talents,  must  always 
arise. — In  all  these  affections  and  dispositions  there 
will  be  a  particular  regard  for  the  Person  of  Christ,  as 
One  with  the  Father  and  the  divine  Spirit,  and  the 
equal  Object  of  all  love,  confidence,  honour,  grati- 
tude, and  adoration;*  and  an  habitual  disposition  to 
meditate  on  his  sufferings  and  love;  to  rejoice  in  his 
exaltation,  and  in  the  success  of  his  gospel;  and  to 
desire  that  his  name  should  every  where  be  known, 
trusted,  and  loved,  and  that  his  people  should  prosper 
and  be  happy.  This  love  of  Christ  is  the  grand  con. 
straining  principle  of  all  evangelical  obedience  and 
devoted  subjection  to  him  who  bought  us  with  his 
blood:  and  the  several  dispositions  towards  God, 
which  have  been  enumerated,  constitute  the  spirit  of 
adobtion;  for  when  we  have  in  this  manner  the  tem- 
per  of  children  towards  God,  the  Holy  Spirit  bears 
witness,  according  to  the  Scripture,  that  he  is  our 
Father,  and  that  we  are  his  sons  and  daughters,  the 
regenerated  and  adopted  heirs  of  his  heavenly  inherit- 
ance. 

5.  The  true  believer  is  spiritually  minded;  that  is, 
he  is  disposed  to  seek  his  happiness  in  spiritual  things, 
because  he  is  capable  of  relishing  and  delighting  in 
them.  Others  may  have  a  task  of  religion;  but  the 
world  is  their  element,  in  which  they  live  as  much  as 
their  consciences  will  allow  them;  whereas  the  be- 
liever "  has  tasted  that  the  Lord  is  gracious;"  "  he 
"  remembers  his  love  more  than  wine;"  and  "  his 


*  Essays  vi.  vii.  xiii. 


PECULIAR  TO  THE  TRUE  BELIEVER.  367 


"  soul  has  been  satisfied,  as  with  marrow  and  fatness, 
"  whilst  he  praised  the  Lord  with  joyful  lips."  In 
proportion,  therefore,  as  he  acts  consistently  with  his 
principles,  he  either  finds  joy  and  pleasure  in  commu- 
nion with  God  and  in  doing  his  will,  or  else  he 
mourns  after  him.  He  feels  that  he  must  be  misera- 
ble, unless  "  God,  his  exceeding  joy,"  vouchsafe  to 
make  him  happy:  he  separates  from  many  companies 
and  pursuits,  to  spend  his  time  in  his  closet,  in  the 
house  of  God,  or  in  the  communion  of  the  saints; 
not  only  from  a  sense  of  duty,  but  in  order  to  enjoy 
his  most  valued  pleasures,  and  to  avoid  whatever  may 
interrupt  them;  and  when  he  cannot  find  comfort  in 
this  way,  and  is  tempted  to  seek  it  in  the  world,  he  is 
ready  to  say  "  Lord,  to  whom  shall  I  go;  thou  hast 
"  the  words  of  eternal  life."  This  is  an  essential  part 
of  the  christian  temper;  for  all  attachment  to  worldly 
trifles  arises  from  our  not  being  duly  influenced  by 
our  principles;  and  as  far  as  we  act  consistently,  we 
shall  attend  to  the  lawful  concerns,  and  use  the  al- 
lowed comforts  of  life  in  a  sanctified  and  holy  man- 
ner. 

But  a  very  copious  subject  yet  remains:  ti  e  temper 
of  the  believer  towards  his  brethren  and  neighbours 
is  equally  worthy  of  our  attention.  Many  things  in- 
deed, which  might  be  here  adduced,  will  occur  to  us, 
when  relative  duties  come  under  consideration.  It  is, 
however,  too  copious  and  important  a  topick  to  be 
comprised  in  a  very  small  compass;  it  will  therefore 
be  more  expedient  to  continue  the  subject  in  another 
Essay,  and  to  conclude  at  present  with  some  brief 
observations  on  what  hath  been  said. 


368 


ON  THE  DISPOSITION  AND  CHARACTER 


1.  Then;  Every  attentive  and  impartial  reader  must 
perceive,  even  from  this  imperfect  sketch,  that  revela- 
tion is  principally  intended  to  lead  men  to  proper 
Thoughts  of  God,  and  suitable  dispositions  and  affec- 
tions towards  him.  They,  who  suppose  the  precepts, 
which  relate  to  the  conduct  of  men  towards  one  ano- 
ther, to  be  the  most  important  and  valuable  part  of 
Scripture,  certainly  mistake  the  leading  intent  of  it; 
for  godliness,  (or  a  disposition  to  behave  towards  God 
according  to  the  glory  of  his  perfections,  and  our  re- 
lations and  obligations  to  him,)  is  the  first  object,  both 
in  the  commandments  of  the  law,  and  in  the  doctrines 
and  promises  of  the  gospel;  and  the  sins,  against 
which  the  Lord  always  expresses  the  most  vehement 
indignation,  (such  as  atheism,  idolatry,  apostacy,  un- 
belief, enmity  against  him,  contempt  and  forgetfulness 
of  him,  profaneness  and  blasphemy,)  may  be  habitu- 
ally committed  by  persons  who  from  selfish  principles 
are  honest,  sincere,  benevolent,  temperate,  and  peace- 
able. These  things,  however,  will  not  excuse  hatred 
and  neglect  of  their  infinitely  glorious  Creator  and 
Benefactor.  Indeed  a  man  cannot  be  godly  who  is  not 
moral;  because  we  are  required  to  express  our  regard 
to  God,  by  behaving  well  to  our  brethren  and  neigh- 
bours: but  he  may  be  moral,  as  far  as  his  outward 
conduct  towards  men  is  concerned,  and  yet  be  desti- 
tute of  godliness. 

2.  The  principal  value  even  of  divine  truth  con- 
sists in  its  sanctifying  efficacy  on  the  mind.  Many 
"  imprison  the  truth  in  unrighteousness:"  even  the 
doctrines  of  the  gospel  are  often  professed  and  con- 
tended for,  with  such  arrogance,  irreverence,  and 


PECULIAR  TO  THE  TRUE  BELIEVER.  369 


fierceness,  that  it  is  plain  they  are  not  principles  in  the 
heart  meliorating  the'disposition:  but  mere  notions  in 
the  understanding,  serving  as  an  occasion  of  gratify- 
ing malignant  passions,  advancing  worldly  interests, 
or  rendering  men  conspicuous  among  their  neigh- 
bours: and  sensible  persons  observing  this,  imbibe 
strong  and  fatal  prejudices  against  the  truth,  through 
the  manifest  misconduct  of  these  advocates  for  it. 

3.  Even  the  smallest  degree,  in  which  the  doctrines 
of  the  gospel  operate  as  principles,  transforming  the 
soul  into  their  own  holy  nature,  suffices  to  prove  that 
they  have  been  received  with  a  measure  of  living 
faith:  yet  the  Lord  hath  so  arranged  his  plan,  that  va- 
rious circumstances  concur,  in  preventing  the  believer 
from  deriving  a  strong  scriptural  assurance  from  a 
feeble  effect  of  truth  upon  his  mind.  But  in  propor- 
tion as  our  principles  induce  us  habitually  to  "  exer- 
"  cise  ourselves  unto  godliness,"  the  certainty  of  the 
change  becomes  evident,  our  faith  is  proved  to  be 
living  and  to  work  by  love,  and  the  holy  Spirit  thus 
witnesses  with  our  "  spirits  that  we  are  the  children 
"  of  God:''  yet  this  is  generally  connected  with  deep 
humiliation  for  the  small  degree  in  which  we  are  sanc- 
tified. 

4.  Finally,  our  rule  is  perfect,  and  grace  teaches 
us  to  aim  at  perfection:  but  we  are  still  in  a  state  of 
Warfare  and  imperfection,  in  which  "  repentance  to- 
"  wards  God  and  faith  in  our  Lord  Jesus  Christ," 
will  continue  to  be  necessary.  " Blessed," then,  "are 
"  they,  who  hunger  and  thirst  after  righteousness:  for 
"  they,"  and  they  only,  "  shall  be"  eternally  "  satis- 
"  fiecl." 

Vol.  V.  3  B 


ESSAY  XIX 


The  subject  continued. 


In  stating  with  brevity,  yet  with  some  degree  of 
precision,  the  peculiarities  of  the  christian  temper  and 
character,  as  produced,  under  the  powerful  influences 
of  the  holy  Spirit,  from  the  seed  of  divine  truth  re- 
ceived into  the  heart  by  living  faith,  we  shall  some- 
limes  be  led  to  deduce  coincident  parts  of  them  from 
different  principles;  some  things  therefore  which  were 
touched  upon  in  the  former  Essay,  may  be  here  again 
resumed  in  another  connexion.  This  will  especially 
be  perceived  in  relation  to  that  subject,  with  which  I 
shall  introduce  the  delineation  of  the  christian  temper, 
as  it  more  particularly  respects  our  brethren  and  neigh- 
bours; viz. 

1.  Indifference  to  the  world  and  the  things  of  the 
world.*  Patience,  contentment,  gratitude,  and  cheer- 
fulness have  been  shewn  to  be  the  genuine  effect  of  that 


*  1  John  ii.  15—17. 


CHARACTER  OF  THE  TRUE  BELIEVER.  371 

confidence  in  God  and  submission  to  his  will,  which 
arise  from  a  real  belief  of  the  doctrines  contained 
in  the  holy  Scripture:  but  they  receive  a  collateral 
support  also  from  just  views  of  the  vanity  of  all 
earthly  things,  and  the  importance  of  ekrnity;  whilst 
these  are  likewise  essential  to  a  proper  frame  of  mind 
and  tenour  of  conduct  towards  our  neighbours.  For 
what  is  most  productive  of  immorality  and  mischief 
among  mankind?  Does  not  an  inordinate  eagerness  in 
the  pursuits  of  worldly  objects  occasion  a  vast  propor- 
tion of  the  crimes  and  miseries  that  fill  the  earth? 
This  has  not  only  led  men  idolatrously  to  forsake 
God,  and  wilfully  to  rebel  against  him:  but  it  has  also 
prompted  them  to  become  the  oppressors  and  mur- 
derers of  each  other,  in  every  age  and  nation;  and  thus 
to  fill  the  earth  with  "  lamentations,  and  mourning, 
"  and  woe."  Nor  can  it  reasonably  be  expected  that 
any  effectual  remedy  will  ever  be  applied  to  these  evil:-; 
unless  men  can  be  generally  convinced,  that  the  ob- 
jects of  their  fierce  contentions  are  mere  "vanity  and 
"  vexation  of  spirit,"  and  that  nobler  blessings  are  at- 
tainable. This  has  been  so  obvious  to  reflecting  minds, 
that  many  sects  of  philosophers,  and  the  inventors  of 
various  superstitions,  have  in  this  respect  manifestly 
proposed  the  same  end  as  Christianity  does:  but  the 
means  have  been  so  injudicious  and  inadequate,  that 
they  have  only  taught  their  followers  to  sacrifice  one  evil 
propensity  to  another;  and  to  restrain  sensuality  or 
avarice,  that  they  might  more  advantageously  gratify 
the  lust  of  dominion,  or  thirst  for  human  applause. 

But  when  the  apostle  exclaimed,  "  God  forbid  that 
"  I  should  glory  save  in  the  cross  of  our  Lord  Jesus 
"  Christ;"  he  subjoined,  "  by  whom  the  world  is  cru- 


372     ON  THE  DISPOSITION  AND  CHARACTEk 

44  cified  unto  me,  and  I  unto  the  world."*  The  world 
and  every  thing  in  it;  "  even  the  lust  ot  the  flesh,  the 
"  lust  of  the  eye,  and  the  pride  of  lite;"  and  what- 
ever was  suited  to  gratify  the  appetites,  the  senses,  the 
avarice,  the  ambition,  or  the  vain-glory  of  man,  seem- 
ed  to  him  no  more  attractive,  than  the  distorted  denied 
countenance  of  a  crucified  malefactoj":  while  he  was 
also  entirely  willing  to  be  looked  upon  by  all  worldly 
men,  with  that  contempt,  pity,  or  aversion  which  such 
an  object  is  suited  to  inspire.  Indeed,  the  doctrines 
that  relate  to  the  incarnation  of  Christ;  the  birth  of 
Emmanuel  in  a  stable;  his  obscure  education,  and  life 
of  labour  till  he  entered  on  his  publick  ministry;  his 
subsequent  poverty,  hardship,  reproach  and  suffering, 
till  he  expired  a  sinless  sacrifice  on  the  cross;  together 
with  the  circumstances  of  his  followers,  and  the  treat- 
ment which  they  met  with,  are  directly  suited  to  mor- 
tify every  corrupt  affection  of  the  human  heart,  and  to 
create  an  indifference  about  all  those  objects  which 
unbelievers  idolize.  The  doctrine  of  the  cross,  when 
spiritually  understood,  give  us  such  a  view  of  the  de- 
plorable condition  into  which  sin  hath  plunged  our 
species,  and  of  the  hopeless  misery  to  which  the  most 
prosperous  ungodly  man  is  every  moment  exposed,  as 
must  tend  to  lower  all  earthly  distinctions  in  the  be- 
liever's estimation;  and  to  break  the  fatal  association  in 
his  mind  between  the  ideas  of  happiness  and  of  world- 
ly prosperity:  for  he  cannot  but  see  that  a  confluence 
of  all  earthly  comforts  does  not  in  the  least  avail  to 
preserve  the  possessor  from  death  and  hell,  or  even  to 


*  Gal.  vL  14. 


PECULIAR  TO  THE  TRUE  BELIEVER.  373 


keep  off  the  dread  of  them.  That  near  view  likew  ise, 
which  faith  presents  to  the  mind,  of  the  reality  and 
speedy  approach  of  an  eternal  and  unchangeable  state, 
cannot  but  damp  his  ardour  and  abate  his  assiduity,  in 
pursuing  those  things  which  must  so  soon  be  left  for 
ever;  w  hilst  the  substantial  possesions,  the  incorrupti- 
ble honours,  and  the  unalloyed  pleasures,  which  are 
proposed  to  his  hope,  tend  to  draw  off  his  affections 
from  "  things  on  the  earth,"  and  to  fix  them  "  on 
"  things  above,  where  Christ  sitteth  on  the  right  hand 
"  of  God."*  For,  as  this  globe  appears  to  us,  who 
live  on  its  surface,  to  be  very  unequal  by  the  inter- 
change of  mountains  and  valleys,  yet,  could  we  rise 
above  it  and  view  these  at  a  distance,  such  inequalities 
would  appear  inconsiderable  compared  with  its  vast 
magnitude;  and  as  we  looked  dow  n  upon  it  from  a 
stiil  greater  and  greater  distance,  they  would  by  de- 
grees entirely  vanish  from  our  sight:  so,  to  the  carnal 
mind,  the  difference  between  rich,  and  poor,  prince, 
and  beggar,  seems  immense;  but,  in  proportion  as  our 
judgment  and  affections  become  spiritual,  the  dis- 
parity diminishes,  till  the  distinction  seems  wholly  to 
disappear.  All  are  sinners  and  mortals;  all  must  stand 
before  the  impartial  tribunal  of  God;  all  are  under 
condemnation  according  to  the  law:;  all  are  invited  to 
accept  of  the  salvation  of  the  gospel;  and  all  must  be 
eternally  happy,  or  miserable,  as  they  are  found  in  the 
company  of  believers,  or  of  unbelievers.  Thus,  in. 
difference  to  the  world  and  its  honours,  friendship, 
wealth,  decorations,  splendour  and  indulgences,  whe- 


*  2  Cor.  iv-  18.  Col.  iii.  1 — 4. 


374     ON  THE  DISPOSITION  AND  CHARACTER 


ther  of  the  senses,  Che  appetites,  or  the  passions  of  the 
mind,  is  the  genuine  result  of  evangelical  principles: 
it  is  uniformly  proportioned  to  the  degree  in  which 
Ave  are  really  influenced  by  them:  and  every  tendency 
to  coveteousness,  ambition,  or  vain-glory;  and  all  dis- 
satisfaction with  a  mean  or  precarious  provision,  or 
the  desire  of  things  more  elegant  or  luxurious  than 
those  which  Providence  has  allotted  to  us,  is  a  proof 
that  we  are  not  fu LI y  cast  into  the  mould  of  the  truths 
which  we  profess.  A  christian  is  a  stranger  and  a  pil- 
grim upon  earth;  he  wants  accommodation  during  his 
abode  in  this  foreign  land  and  his  journey  to  his  hea- 
venly home;  and  he  cannot  but  prefer  things  pleasant 
to  those  which  are  painful:  yet  this  is  not  his  object, 
nor  can  he  consistently  loiter,  turn  aside,  or  disquiet 
himself  about  such  matters;  much  less  can  he  seek 
great  things  at  the  expence  of  disobeying  his  Lord, 
&  racing  his  own  character,  or  interrupting  his  own 
comforts.  There  is  indeed  a  certain  place  assigned  to 
him  in  society;  and  perhaps  he  cannot  fill  this  place 
with  propriety,  without  some  externals  which  are  cf 
little  value,  and  which  many  of  his  brethren  have  not: 
but  he  cannot  consistently  glory  or  rejoice  in  them,  or 
prefer  himself  to  others  on  that  account;  nay,  he  w  ill 
rather  deem  them  snares  and  encumbrances,  which 
may  retard  his  course,  and  seduce  him  into  conformi- 
ty to  the  world.  His  duty  may  also  call  him  to  fill  up 
a  superior  situation  in  society,  and  to  possess  authori- 
ty or  wealth,  as  the  stew  ard  of  God  lor  the  good  of 
others;  or  he  may  be  engaged  in  any  iawful  business, 
but  his  principles  w  ill  render  him  superior  to  the  love 
of  the  w  orld,  and  teach  him  moderation  both  in  the 


PECULIAR  TO  THE  TRUE  BELIEVER.  375 

pursuit  of  apparent  advantages,  and  in  the  use  of  his 
possessions;  they  will  dispose  him  to  abstain  from  ma- 
ny things  which  others  in  similar  situations  seize  or 
indulge  in,  to  shun  what  others  deem  desirable,  and 
to  consider  the  concessions  which  he  makes  to  the  cus- 
toms of  society,  rather  as  a  cross  than  as  a  satisfac- 
tion. Christianity,  indeed,  is  very  far  from  confound- 
ing the  different  ranks  and  orders  in  the  community; 
and  it  does  not  at  all  countenance  self-invented  aus- 
terities, or  a  morose  rejection  of  the  rational  comforts 
and  satisfactions  of  life;  for  the  Lord  "  hath  given  us 
"  all  things  richly  to  enjoy;"  but  it  teaches  us  to 
"  be  satisfied  with  such  things  as  we  have,"  if  these 
be  merely,  "  food  and  raiment,"  though  the  meanest 
and  most  scanty;  to  refrain  from  every  thing  inexpe- 
dient, as  well  as  from  whatever  is  unlawful;  and  not 
to  put  any  interest  or  indulgence  in  competition  with 
the  peace  and  comfort  of  our  weakest  brother.  It  in- 
structs us  to  consider  no  earthly  distinction,  as  our 
riches,  adorning,  honour,  or  pleasure;  but  to  use  all 
things  as  strangers  who  are  about  to  leave  them;  to  do 
all  as  the  Lord's  servants,  and  to  improve  every  advan- 
tage as  his  stewards;  and  thus  "  whether  we  eat  or 
"  drink,  or  whatever  we  do,  to  do  all  to  the  glory  of 
"  God."  Whenever  these  ends  require  it,  wc  are 
called  upon  to  deny  ourselves,  to  forsake  all,  to  act  as 
if  we  hated  our  dearest  relatives,  to  part  with  every 
earthly  possession,  to  take  up  our  cross,  and  even  to 
lay  down  our  lives  for  the  sake  of  him  who  died  for 
us  and  rose  again:  and  he  has  expressly  declared,  that 
without  this  disposition,  purpose,  and  conduct,  we 
Cannot  be  his  disciples;  while  he  has  given  motives 


376    ON  THE  DISPOSITION  AND  CHARACTER 

and  assurances  sufficient  to  encourage  us  to  make  alii 
these  sacrifices  with  cheerfulness."*  "  Seek  ye  first,': 
says  he,  "  the  kingdom  of  God  and  his  righteousness, 
"  and  all  these  things  shall  be  added  unto  you:"f  a 
sufficient  warrant  to  trust  in  the  path  of  duty,  both 
in  respect  of  ourselves  and  of  all  that  belong  to  us. 

Our  principles  likewise  teach  us  to  consider  this 
world  as  a  barren  land  and  a  scene  of  trouble,  and  to 
expect  no  rest  in  it;  to  take  things  as  we  find  them, 
(except  as  the  duty  of  our  station  may  be  concerned; ) 
and  not  to  be  anxious  about  our  condition,  though  we 
be  poor  or  even  enslaved:  because  "  the  fashion  of 
"  this  world  passeth  away. "J  All  discontent  in  ob- 
scure and  indigent  circumstances,  as  well  as  insolence 
in  prosperity;  all  envy  of  the  rich  and  renowned;  all 
coveting  or  hankering  after  somewhat  greater,  easier, 
or  more  abundant;  all  eagerness  in  pursuing  and  seek- 
ing worldly  advantages;  all  sanguine  expectations  of 
those  changes  by  which  carnal  men  fancy  that  the 
blanks  of  this  world's  lottery  may  become  prizes;  all 
inclination  to  spend  more  than  we  can  afford  in  things 
not  absolutely  necessary,  or  to  appear  above  our  rank 
in  raiment,  habitations,  furniture,  or  table,  and  to'in- 
cur  debts  by  thus  emulating  our  superiors;  all  that 
shame,  which  we  are  apt  to  feel  at  the  discovery  even 
of  honest  frugal  poverty;  all  our  reluctance  to  leave- 
our  children  to  earn  their  bread  by  menial  labour,  if 
God  be  pleased  so  to  appoint  it;  and  a  great  many 
other  things  which  we  witness  around  us,  and  may  be 
conscious  of  in  ourselves,  are  manifest  deviations 

*  Matt.  xvi.  24 — 26.  xix.  29.  Luke  xviii.  25 — 30.  1  Cor.  viii. 
1  2,  13.  x.  31.  Heb.  xiii.  5,  6. 

t  Matt.  vi.  31 — 34.  Luke  xii.  22 — 34. 
\  1  Cor.  vii.  21—23.  29—31. 


PECULIAR  TO  THE  TRUE  BELIEVER.  377 

from  the  spirit  of  Christianity,  inconsistent  with  the 
principles  of  the  gospel,  and  productive  of  very  many 
evil  consequences.  It  does  not  indeed  follow  that  such 
persons,  as  manifest  a  degree  of  these  carnal  propen- 
sities, are  insincere  in  their  profession;  but  it  proves 
that  they  have  but  partially  understood  the  tendency, 
and  experienced  the  efficacy,  of  the  truth.  And  if  any 
who  contend  for  evangelical  doctrines,  are  wholly 
strangers  to  this  "  crucifixion  to  the  world,"  and  treat 
such  subjects  as  low  and  legal;  without  doubt  their 
faith  is  dead  and  their  hope  presumptuous:  for  all  true 
christians  lament  and  mourn,  that  they  are  no  more 
mortified  to  the  world,  and  indifferent  about  its  perish- 
ing trifles. 

2.  Benevolence,  or  philanthropy,  is  an  eminent 
branch  of  the  christian  temper.  The  law  of  "  loving 
"  our  neighbour  as  ourselves"  is  written  in  the  heart 
of  every  regenerate  person;  and  it  is  constantly  referred 
to  in  the  New  Testament  as  the  believer's  rule  of 
conduct  towards  all  men.  Our  Lord  has  beautifully 
illustrated  its  extensive  meaning,  in  the  parable,  or 
narrative,  of  the  good  Samaritan;  and  he  exemplified 
it  in  his  beneficent  life,  and  by  dying  for  us  when  we 
were  strangers  and  enemies.  Every  man,  of  whatever 
nation,  complexion,  or  religion  he  may  be,  is  our 
neighbour,  whom  we  are  commanded  to  love  as  our- 
selves, and  to  whom  we  ought  to  behave  as  we  would 
he  should  act  towards  us:  and  this  is  the  substance  of 
the  second  table  of  the  law.*  The  truths  of  the  gos- 


Vol.  V. 


*  Essay  iv. 
3C 


378     ON  THE  DISPOSITION  AND  CHARACTER 

pel  also,  respecting  the  worth  of  immortal  souls,  the 
ruined  state  of  the  whole  human  species,  the  sove- 
reignty and  freeness  of  divine  grace,  the  infinite  suf- 
ficiency of  the  redemption  of  Christ,  the  love  of  the 
Father  in  sending  his  Son  to  be  the  Saviour  of  the 
world,  the  love  of  the  Son  in  dying  for  us,  the  love 
of  the  Spirit  in  quickening  us  when  dead  in  sin,  the 
possibility  of  the  greatest  persecutor  being  made  par- 
taker of  the  same  grace;  as  well  as  the  precepts  of  our 
Lord,  who  enforced  the  spiritual  duties  of  the  law  on 
his  disciples  by  evangelical  motives;  must  influence 
every  one  who  experiences  their  transforming  energy, 
to  love  his  neighbour  unfeignedly,  and  to  aspire  after 
a  more  perfect  conformity  to  the  holy  commandment 
and  the  attractive  example,  of  his  gracious  Saviour. 
These  principles  tend  to  enlarge  the  heart  in  good- 
will to  men:  to  soften  it  into  compassion;  to  subdue 
envy,  enmity,  and  resentment;  and  to  kindle  an  ardent 
desire  after  the  present  and  future  happiness  of  the  hu- 
man species,  however  distinguished  and  separated  or 
whatever  their  character  and  conduct  towards  us  may 
be.  This  general  disposition  to  "  love  our  neighbour 
"  as  ourselves,"  and  to  regulate  that  love  according  to 
the  rules  of  God's  word,  comprehends  all  the  various 
affections  which  belong- to  the  several  relations  of  life: 
for  these,  when  rational  and  legitimate,  are  only  mo- 
difications of  benevolence,  or  emanations  from  it,  in 
conformity  to  the  providential  will  of  God,  and  in 
obedience  to  his  commandments. — In  like  manner  the 
special  love'  of  our  brethren,  or  fellow  christians,  re- 
sults from  the  same  general  principle;  for  believers  are 
related  to  each  other  more  nearly  than  to  any  other 


PECULIAR  TO  THE  TRUE  BELIEVER.  379 

persons:  they  are  children  of  the  same  Father,  heirs  of 
the  same  inheritance,  yea,  members  of  the  same  body, 
partakers  of  the  same  divine  life,  and  temples  of  the 
same  Spirit.   They  are  fellow-soldiers  in  the  same 
army,  fellow  travellers  in  the  same  journey,  deni- 
zens of  the  heavenly  city.   They  possess  also  an 
excellence  peculiar  to  themselves,  even  the  image 
of  God  and  the  beauty  of  holiness:  they  are  bre- 
thren and  representatives  of  Christ,  "to  whom  we 
are  required  to  shew  all  kindness  for  his  sake;  and  as 
if  he  were  personally  present  with  us:  and  on  all  ac- 
counts they  are  entitled,  not  only  to  our  good-will  and 
compassion,  but  to  our  cordial  approbation,  esteem, 
and  most  endeared  affection.*  Evangelical  principles 
therefore  must  influence  those  who  experience  their 
energy,  to  delight  in  the  society  of  true  christians,  and 
to  choose  them  as  companions,  f  This  indeed  is  se- 
lected by  the  apostle,  as  the  sure  evidence  that  we, 
"  are  passed  from  death  unto  life; "J  for  when  we 
value  and  take  pleasure  in  those  who  bear  the  image 
of  Christ,  profess  his  gospel,  and  walk  in  his  wa}rs; 
when  we  find  our  hearts  united  to  them  in  love,  and 
enlarged  in  desires  of  promoting  their  welfare,  not  be- 
cause they  belong  to  our  party,  but  becuuse  they  be- 
long to  Christ;  when  our  cordial  a  Recti  on  is  increased 
in  proportion  as  they  appear  to  us  to  bear  his  holy 
image,  even  though  they  differ  from  us  in  some  senti- 
ments or  forms:  it  then  appears  that  "  the  truth  dwells 
"  in  us"  with  transforming  power,  and  that  we  really 


*  Gal.  vi.  10.        t  Ps.  xvi.  3.  cxix.  63.       $  1  John  iii.  14. 


380    ON  THE  DISPOSITION  AND  CHARACTER 


love  the  Lord  himself.  By  nature  we  were  disposed 
to  dislike,  shun,  or  neglect  such  persons,  and  even  to 
despise  and  hate  them;  or  if  on  other  accounts  wc 
loved  any  of  them,  this  affection  might  indeed  make 
us  tolerate  their  religions  peculiarities,  but  it  could  not 
induce  us  to  take  pleasure  in  their  spiritual  conversa- 
tion and  behaviour.  This  love  of  the  brethren  may 
easily  be  distinguished  from  an  attachment  to  persons 
of  our  own  party,  who  please  us  by  coincidence  of 
judgment,  and  flattering  our  good  opinion  of  ourselves, 
which  is  only  a  specious  modification  of  self  love.  For 
when  this  is  all,  a  man  will  prefer  the  less  spiritual, 
even  of  his  own  sect,  to  those  who  are  more  so;  and 
will  choose  to  associate  with  mere  carnal  men,  who 
agree  with  him  in  sentiment  on  disputed  points,  ra- 
ther than  with  the  most  eminent  believers  who  are  of 
another  opinion:  and  he  will  be  always  more  ready  to 
engage  in  controversy,  than  to  hold  the  truth  in  peace 
and  love. — From  these  two  branches  of  the  christian 
temper  many  others  will  result,  and  indeed  they  can- 
not be  proved  genuine  except  by  their  connexion  with 
the  rest. 

3.  A  disposition  to  be  "harmless  and  blameless" 
is  the  genuine  effect  of  evangelical  principles  well  un- 
derstood and  truly  believed.  Beyond  dispute  the  world 
is  full  of  misery;  and  this  misery,  in  great  measure, 
springs  from  the  crimes  of  men,  not  only  as  a  punish- 
ment inflicted  by  divine  justice,  but  also  as  a  necessary 
effect.  Following  the  impulse  of  their  appetites  and 
passions,  they  render  themselves  and  others  wretched, 
and  seduce  one  another  into  such  courses  as  must,  if 


\ 


PECULIAR  TO  THE  TRUE  BELIEVER.  381 

persisted  in,  end  in  future  misery.  The  real  christian 
therefore,  from  regard  to  the  happiness  of  others  and 
of  himself,  as  well  as  from  zeal  for  the  glory  of  God, 
will  carefully  guard  against  every  thing  which  tends 
to  increase  the  sum  total  of  human  misery  or  vice; 
and  his  moderation  respecting  worldly  things  will 
place  him  out  of  the  reach  of  many  temptations  to 
which  others  are  exposed,  or  else  enable  him  to  re- 
sist them.  He  will  habitually  aim  to  be  just  and  hon- 
est in  all  his  dealings;  not  grasping  at  gains,  which 
custom  may  have  sanctioned,  but  which  strict  probi- 
ty forbids;  not  taking  advantage  of  any  man's  igno- 
rance or  necessity,  to  circumvent  or  exact  from  him; 
not  evading  taxes,  and  so  leaving  his  neighbour  to 
bear  a  disproportionate  part  of  them;  not  insisting  on 
his  utmost  due,  when  it  would  distress  those  who  owe 
it;  not  keeping  by  a  continual  fraud,  that  property 
which  has  been  unjustly  obtained,  when  it  is  in  his 
power  to  make  restitution;  not  living  extravagantly, 
or  engaging  in  perilous  schemes,  and  thus  contracting 
needless  debts  to  the  injury  of  his  creditors  and  fami- 
ly; not  taking  his  neighbour's  work  without  wages,  or 
oppressing  the  poor  to  increase  his  wealth  or  support 
his  luxury;  not  concurring  in  any  plan  for  getting  mo- 
ney, by  methods  which  enslave  the  persons,  expose 
the  lives,  or  endanger  the  souls  of  men;  nor  using  the 
too  customary  impositions  of  trade,  which  are  every 
where  condemned  in  scripture,  however  pleaded  for 
by  men  professing  to  believe  it,  and  who  substitute 
the  rule  of  doing  as  others  do  to  us,  instead  of  doing 
as  we  would  they  should  do  to  us.  In  short,  he  will 
conscientiously  render  to  God,  to  rulers  and  to  all  the 


SS2    OX  THE  DISPOSITION  AND  CHARACTER 

different  members  oi'the  community,  their  dues;  rather 
choosing  to  give  up  his  own  right,  than  to  infringe 
upon  that  of  another;  and  though  he  does  not  m  every 
vistaiice  come  up  to  that  exactness  which  he  proposes; 
yet  his  habitual  attainments  will  accord  with  his 
knowledge  of  the  divine  word,  and  be  proportioned  to 
his  experience  of  its  transforming  efficacy  on  his 
heart. 

The  same  principles  will  influence  the  consistent 
believer  to  "  put  away  lying,  and  to  speak  truth  with 
"  his  neighbour;"  paying  the  strictest  regard  to  veraci- 
ty, sincerity,  and  fidelity,  in  all  his  professions,  con- 
versations, narration  of  facts,  and  engagements.  He 
cannot  consistently  trifle  with  so  sacred  a  matter  as  truth, 
for  the  sake  of  a  jest,  a  humorous  tale,  or  a  compli- 
ment; much  less  to  gratify  anger,  malice,  or  avarice; 
or  in  flattery,  slander,  or  religious  controversy.  He 
will  aim  to  avoid  all  prevarication  and  equivocal  ex- 
pressions, and  whatever  has  a  tendency  to  deceive;  his 
"  yea,  will  be  yea,  and  his  nay,  nay:"  he  will  study 
undisguised  sincerity,  and  not,  under  professions  of 
friendship,  raise  expectations  which  he  has  no  intention 
or  prospect  of  answering:  he  wiildeem  himself  bound 
to  punctuality  and  fidelity  to  all  his  engagements,  even 
when  they  prove  injurious  to  him;  and  will  certainly 
fulfil  them,  if  it  be  required  and  practicable,  provided 
he  was  not  deceived  in  the  grounds  on  which  he 
made  them,  and  no  command  of  God  be  violated 
by  it.* 


*  Ps.  XV.  4. 


PECULIAR  TO  THE 


TRUE 


BELIEVER. 


383 


The  same  disposition  of  leading  a  blameless  and 
harmless  life  will  influence  him  to  those  kinds  and  to 
that  degree  of  self-denial,  which  are  requisite  in  order 
to  avoid  gratifying  any  inclination,  by  disturbing  the 
peace,  corrupting  the  morals,  or  injuring  the  person 
of  another;  or  which  may  in  any  way  tempt,  weaken, 
or  stumble  those  around  him.  It  will  equally  caution 
him  to  bridle  his  tongue,  and  to  abstain  from  all  bit- 
ter, provoking,  backbiting,  or  corrupting  discourse: 
and  from  all  words,  however  witty  and  ingenious, 
which  tend  to  pollute  the  imagination,  to  inflame  the 
passions,  to  asperse  the  reputation,  or  disturb  the  do- 
mestick  harmony  of  others.  Nay,  consistency  requires 
him  to  avoid  every  expression  that  may  give  needless 
uneasiness  to  another;  and  to  refrain  from  repeating 
disadvantageous  reports,  though  known  to  be  true,  ex- 
cept when  it  is  necessary  to  prevent  injury  or  deception. 

In  these  and  many  other  particulars,  the  believer's 
principles  will  influence  him  to  "  avoid  all  appearance 
of  evil,"  when  it  can  be  done  with  a  clear  conscience: 
to  take  care  that  "  his  good  be  not  evil  spoken  of;" 
to  "  provide  things  honest  in  the  sight  of  all  men;" 
and  to  give  no  needless  offence.  Thus  he  will  endea- 
vour by  well-doing  to  put  to  silence  false  accusers, 
and  to  compel  even  those  who  hate  his  religion  to  al- 
low, that  he  is  a  quiet  good  kind  of  person. — Alas!  "  in 
"  many  things  we  offend  all:"  but  the  consistent  chris- 
tian will  excuse  none  of  his  failures:  on  the  contrary, 
when  conscious  of  having  acted  improperly,  he  will 
condemn  himself,  even  more  severely  than  others  con- 
demn  him. — Let  it  be  here  also  noted,  that  diligence 
in  the  proper  business  of  a  man's  station,  without  med- 


384     ON  THE  DISPOSITION  AND  CHARACTER 

dling  with  such  things  as  do  not  belong  to  it,  is  an  , 
essential  part  of  a  harmless  conduct:  and  the  consist- 
ent christian  will  be  very  frugal  and  provident,  and 
submit  to  many  hardships  rather  than  burthen  others, 
or  needlessly  leave  his  family  to  be  maintained  by 
them.  The  example  of  Christ  and  his  apostles,  as  well 
as  the  precepts  of  the  New  Testament,  shew  that  eve- 
ry degree  of  sloth  and  bad  management,  by  which 
men  are  reduced  to  a  disgraceful  poverty,  and  led  to 
intercept  what  others  have  a  prior  claim  to,  is  incon- 
sistent with  a  christian's  obligations  and  character, 
however  zealous  they  may  be  for  the  doctrines  and 
ordinances  of  religion:  and  surely,  evangelical  motives 
should  induce  us  to  fill  up  our  proper  stations  as  di- 
ligently, as  worldly  motives  do  the  most  respectable 
part  of  ungodly  men. 

4.  To  love  mercy,  and  to  behind  and  liberal  in  doing 
goody  is  peculiarly  the  disposition  and  character  of  the 
true  christian. — The  apostle's  language  on  this  sub- 
ject is  very  remarkable. — "  See  that  ye  abound  in 
"  this  grace  also: — ye  know  the  grace  of  our  Lord 
"  Jesus  Christ;  that  though  he  was  rich,  yet  for  your 
"  sakes  he  became  poor,  that  ye  through  his  poverty 
"  might  be  rich."*  "  Charge  them  that  are  rich  in 
"  this  world,  that  they  do  good,  that  they  be  rich 
"  in  good  works,  ready  to  distribute,  willing  to  com- 
"  municate."f  But  this  topick,  as  far  as  the  afHuent 
are  concerned,  will  be  more  fully  discussed  in  an- 


*  2  Cor.  viii.  7—9. 


t  1  Tim.  vi.  17—19. 


PECULIAR  TO  THE  TRUE  BELIEVER.  385 

other  place;*  yet  even  they  "  who  labour,  working 
"  with  their  hands,  are  required  to  give  to  them  that 
"  need;"  and  the  cup  of  cold  water,  or  the  widow's 
two  mites,  may  express  a  willing  mind,  as  decidedly 
as  the  largest  beneficence  of  the  wealthy.  Active 
kindness,  however,  does  not  consist  merely  in  giving; 
but  a  man  may  express  much  love  by  denying  his 
own  inclination  or  foregoing  his  ease,  that  he  may 
serve  others.  That  charity,  of  which  the  apostle 
speaks  so  highly, f  is  especially  distinguished  by  its 
unfeigned  desire  and  aim  to  promote  both  the  tem- 
poral and  eternal  good  of  others;  and  may  be  shewn 
in  a  vast  variety  of  unexpensive  services,  and  in  mi- 
nute self-denials,  accompanied  with  alacrity  and  kind- 
ness. The  consistent  christian,  in  the  lowest  condi- 
tion, will  never  want  an  occasion  of  convincing  his 
little  circle,  that  he  wishes  to  do  them  good,  and  is 
habitually  ready  to  put  himself  to  trouble  and  incon- 
venience for  that  purpose;  while  he  will  always  be  able 
to  pray  for  numbers  to  whom  he  can  render  no  other 
service.  And  though  "  the  household  of  faith"  is  en- 
titled to  the  preference  in  such  works  and  labours  of 
love;  yet  none,  no  not  even  our  bitterest  enemies  and 
persecutors,  are  to  be  excluded  from  them. 

5.  Christian  principles  will  induce  a  man,  whilst 
thus  endeavouring  to  do  good  to  all,  and  harm  to 
none,  to  suffer  lotig,  to  forbear,  to  forgive,  and  to  fol- 
low peace  with  all  men.  The  patience  and  long  suf- 


*  Essay  xxii.  f  1  Cor.  xiii. 

Vol.  V.  3D 


386     ON  THE  DISPOSITION  AND  CHARACTER 


fering  of  God,  though  continually  provoked,  his  exu- 
berant kindness,  in  plentifully  supplying  the  wants 
and  protecting  the  persons  of  the  wicked;*  and  es- 
pecially his  forbearance  towards  us  when  we  were 
enemies  to  him,  and  the  inexpressible  grace  by  which 
we  were  made  his  friends;  his  mercy  in  beseeching 
sinners  to  be  reconciled  to  him;  his  readiness  to  for- 
give the  most  numerous  and  aggravated  rebellions, 
and  to  confer  all  blessings  on  every  one  who  applies 
for  them;  his  persevering  love  to  believers,  notwith- 
standing their  subsequent  ingratitude  and  misconduct; 
the  example  of  Christ,  "  who  when  he  was  reviled, 
"  reviled  not  again,"  but  prayed  for  his  murderers 
with  his  dying  breath; f  the  constant  tenour  of  the 
New  Testament  precepts;  and  the  rebukes  given  to 
the  disciples  when  they  were  actuated  by  a  different 
spirit,  combine  to  shew  of  what  importance  this  dis- 
position is,  and  undeniably  prove  that  it  is  the  certain 
effect  of  evangelical  doctrines,  well  understood  and 
truly  believed,  i  If  the  professed  christian  loves  those 
alone  who  are  of  his  own  sect  or  religion,  "  what  does 
"  he  more  than  others?"  or  in  what  does  the  peculiar 
effect  of  his  principles,  and  the  grace  given  unto  him 
appear?  Indeed  this  disposition  is  essential  to  the  very 
exercise  of  living  faith;  and  our  Lord  has  expressly 
declared,  that  "  except  we  forgive  men  their  tres- 
"  passes,  our  heavenly  Father  will  not  forgive  us."(> 


*  Matt.  v.  43 — 48.        t  Luke  xxiii.  34.  1  Pet.  ii.  20 — 24 
|  Luke  vi.  27 — 36.  ix.  51— 56.  Rom.  xii.  14.  19—21.  1  Pel] 
Hi.  8.  9. 

§  Matt.  vi.  12,  14,  15. 


PECULIAR  TO  THE  TRUE  BELIEVER.  387 

He  has  taught  us  to  ask  forgiveness  of  God,  "  as  we 
"  forgive  them  that  trespass  against  us:"  so  that  '.he 
prayer  of  a  revengeful  man  for  pardon,  yea,  of  every 
one  who  does  not  "from  his  heart  forgive  his  brother 
"  his  trespasses,"  is  in  fact  an  imprecation  of  divine 
vengeance  on  himself.  Our  Lord  has  illustrated  the 
subject  by  a  most  affecting  parable:*  and  he  requires 
us  to  forgive  our  brethren,  not  only  "  till  seven  times, 
"  but  till  seventy  times  seven:"  yea,  seven  times  a 
day,  if  the  offender  need  it  and  ask  for  it.f  We  are 
repeatedly  exhorted  to  "  put  on  as  the  elect  of  God, 
"  (holy  and  beloved,)  bowels  of  mercy,  kindness, 
"  humbleness  of  mind,  meekness,  long-suffering;  for- 
"  bearing  one  another  and  forgiving  one  another,  if 
"  any  man  have  a  quarrel  against  any,  even  as  Christ 
"  forgave  us. "J 

Nor  should  this  be  confined  to  our  christian  bre- 
thren: it  must  be  extended  even  to  our  most  furious 
persecutors,  notwithstanding  all  their  curses  and  cruel- 
ties; for  "  even  hereunto  were  we  called."  We  are 
not,  indeed,  required  to  place  any  confidence  in  such 
men,  or  to  confer  special  favours  upon  them;  (for  the 
Lord  restricts  his  special  favours  to  his  chosen  peo- 
ple:) much  less  ought  we  to  love  the  crimes  and  so- 
ciety, or  to  countenance  the  heresy,  infidelity,  idola- 
atry,  or  superstition  of  the  wicked;  but  we  may  ex-  ' 
press  our  decided  abhorrence  of  their  vices  and  er- 
rors, and  oppose  them  with  the  utmost  firmness;  and 
yet  relieve  their  urgent  wants,  assist  them  in  perils 


*  Matt,  xviii.  21 — 35.  t  Luke  xvii.  3.  4. 

%  Eph.  iv.  I,  2.  31,  32.  v.  1,  2.  Col.  iir-.  12,  13. 


388     ON  THE  DISPOSITION  AND  CHARACTER 

and  distresses,  seek  their  best  welfare,  forgive  their 
injuries,  pour  out  our  prayers  for  their  conversion, 
answer  their  revilings  and  imprecations  with  mild  lan- 
guage and  good  wishes,  and  persevere  in  endeavour- 
ing to  "  overcome  evil  with  good." 

W e  may  lose  the  thoughts  of  a  man's  ill  usage  of 
us;  in  considering  the  misery  which  he  is  bringing  on 
himself:  and  we  may,  from  a  sense  of  duty,  take  a  de- 
cided part  against  him,  as  far  as  his  conduct  disturbs 
the  peace  of  society,  or  tends  to  corrupt  the  purity  of 
the  church,  even  while  resentment  has  yielded  to  com- 
passion in  our  hearts,  and  our  secret  prayers  form  an 
authentick  evidence  of  our  love  to  his  soul.  Thus  the 
judge  or  prosecutor  may  pity,  and  express  good  will 
to,  the  criminal  in  whose  condemnation  his  duty  re- 
quires him  to  concur.  Thus  a  man  may  forgive,  and 
shew  all  proper  lenity  to,  the  fraudulent  debtor  or  as- 
sailant, while  his  obligations  to  his  own  creditors  and 
family  compel  him  to  seek  legal  redress  for  important 
injuries,  or  to  ward  off  such  as  are  threatened.  And 
thus  the  zealous  servant  of  Christ  may  write  or  preach 
against  anti- christian  or  infidel  principles,  in  the  most 
energetick  manner,  (provided  he  do  not  violate  the 
rules  of  truth  and  meekness,)  and  yet  be  ready  to  re- 
lieve the  urgent  wants,  and  to  pity  the  miseries,  of 
those  who  hold  them:  so  that  they  who  object  to  such 
conduct,  certainly  "  know  not  what  spirit  they  are 
"  of;"  but  vainly  suppose  those  censures  to  spring 
from  warmer  zeal,  which  are  the  effect  of  a  haughty, 
bitter,  violent,  and  vindictive  disposition. 

The  apostle  James  emphatically  says,  "  Who  is  a 
"  wise  man,  and  endued  with  knowledge  among  you"? 


PECULIAR  TO  THE  TRUE  BELIEVER.  389 

"  Let  him  shew  out  of  a  good  conversation  his  works 
"with  meekness  of  wisdom;"  and  adds,  "But  if 
"  ye  have  bitter  envying  and  strife  in  your  hearts, 
"  glory  not  and  lie  not  against  the  truth"  (as  if  the 
doctrine  of  Christ  were  to  be  blamed  for  such  mis- 
conduct:) "  this  wisdom  descendeth  not  from  above, 
"  but  is  earthly,  sensual,  devilish:  for  where  envying 
"  and  strife  are,  there  is  confusion  and  every  evil  work. 
"  But  the  wisdom  that  is  from  above,"  (the  gift  of 
God  in  answer  to  the  prayer  of  faith,  and  the  genuine 
effect  of  christian  principles,)  "  is  first  pure,  then 
"  peaceable,  gentle,  easy  to  be  intreated,  full  of  mercy 
"  and  good  fruits,  without  partiality  and  without  hy- 
"  pocrisy:  and  the  fruit  of  righteousness  is  sown  in 
"  peace  of  them  that  make  peace."  "  For  the  wrath 
"  of  man  worketh  not  the  "  righteousness  of  God."* 
In  all  cases  where  boasting,  reviling,  slander,  con- 
test for  victory,  rash  judging,  misrepresentation,  and 
a  disposition  to  expose  an  opponent  to  ridicule,  con- 
tempt, or  enmity,  are  admitted;  where  anathemas,  or 
personal  reflections  foreign  to  the  subject  in  hand,  are 
vented;  or  a  desire  of  punishing  men  for  their  religious 
opinions,  or  of  withholding  from  them  the  common 
offices  of  humanity,  is  intimated;  there  the  spirit  of 
Christianity  ceases,  and  the  same  principles  operate, 
which  kindled  all  the  fires  of  pagan  or  papal  persecu- 
tion: and  whatever  be  the  tenets  or  pretexts  of  per- 
sons who  indulge  such  tempers  tow  ards  their  own 
enemies,  or  those  of  their  religion;  they  are  (perhaps 
unawares)  imitating  and  sanctioning  the  very  evils 
which  excite  their  vehement  indignation.  It  is  in  vain 


*  Jam.  i.  5,  19,  20.  iii.  13—18. 


390    ON  THE  DISPOSITION  AND  CHARACTER 

for  men  to  say  that  they  forgive  and  do  good  to  their 
own  enemies,  and  only  object  to  kindness  shewn  to  the 
enemies  of  Christ:  for  how  can  the  bitter  persecutors 
of  christians  be  any  other  than  the  enemies  of  Christ? 
And  did  not  all  those  professed  christians,  who  anathe- 
matized, imprisoned,  enslaved,  starved,  burned,  or 
massacred  hereticks,  as  they  called  them,  by  tens  of 
thousands,  pretend  that  they  were  actuated  by  zeal  for 
the  honour  of  Christ,  and  against  his  enemies?  It  is 
to  no  purpose  to  adduce  a  few  passages  from  Scripture 
to  sanction  such  a  spirit  and  conduct;  an  inspired  writer 
might  properly  denounce  vengeance  on  the  inveterate 
enemies  of  God,  and  utter  prophecies  respecting  them; 
but  such  exempt  cases  do  not  constitute  our  rule  of 
conduct,  for  that  must  be  regulated  by  the  express 
precepts,  and  by  the  example  of  Christ,  as  he  was 
obedient  to  the  law  for  us:  nor  may  we  follow  even  a 
prophet  or  apostle  further  than  he  followed  the  Lord. 

Christian  principles,  therefore,  will  teach  a  man  as 
far  as  he  is  influenced  by  them,  to  recede  from  his 
right  for  the  sake  of  peace  and  love,  in  all  things  that 
consist  with  our  duties;  and  to  "  follow  peace  with  all 
"  men,"  so  as  "  to  pursue  after  it"  even  when  it  flees 
from  him.  The  consistent  believer  will  especially  aim 
to  promote  the  peace  of  the  church,  and  avoid  what- 
ever may  disturb  it.  He  will,  "  if  possible,  livepeacea- 
"  bly  with  all  men,"  and  only  deviate  from  this  con- 
duct when  compelled  to  it  by  duty.  He  is  also  a  peace- 
maker, as  far  as  he  has  influence,  both  among  his 
brethren  and  neighbours.  He  desires  to  be  of  one 
mind  and  judgment  with  all  who  love  the  Lord;  and 
if  he  must  differ  from  them  in  sentiment,  he  would 


PECULIAR  TO  THE  TRUE  BELIEVER.  391 


differ  amicably,  and  reluctantly;  for  he  "  endeavours 
"  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace." 
He  would  "  do  all  things  without  murmurings  and 
"  disputings,"  and  nothing  "  through  strife  and  vain 
"  glory:"  knowing  that  "  the  servant  of  the  Lord 
"  must  not  strive,  but  be  gentle  towards  all  men;  in 
"  meekness  instructing  those  that  oppose  themselves." 
He  is  aware  that  God  alone  can,  "  give  men  repent- 
"  ance  to  the  acknowledgment  of  the  truth;"  and  that 
revilings  and  bitter  sarcasms  are  none  of  the  means 
which  he  has  instituted,  and  on  which  a  blessing  may 
be  expected.  His  self-knowledge  and  experience  for- 
bid him  to  disdain  or  despair  of  others;  and  so  long 
as  he  deems  it  right  to  address  himself  to  them  at  all, 
he  will  do  it  with  a  hope  and  a  prayer,  that  they  may 
yet  be  saved  by  the  abounding  grace  of  the  Lord 
Jesus  Christ. 

The  same  principles  influence  the  believer  to  cul- 
tivate an  habitual  forbearance,  and  a  readiness  to  pass 
over  and  forgive  the  manifold  little  faults,  mistakes, 
and  petulances,  which  we  must  expect  to  meet  with, 
even  in  the  best  of  men  whilst  they  continue  in  this 
imperfect  state:  for  he  knows  that  he  needs  such  re- 
ciprocal forbearance  from  them;  and  without  this  man- 
tle of  love  covering  the  multitude  of  faults,  no  peace 
can  be  expected  in  human  society.  He  has  been  taught 
to  bear  without  much  concern  those  affronts,  which 
proud  men  deem  it  a  point  of  honour  to  resent,  what- 
ever consequences  ensue:  and  if  he  be  ridiculed  or 
reviled  for  his  lameness,  he  remembers  the  meekness 
of  Christ  amidst  the  scorn  and  cruelty  of  his  enemies. 
His  point  of  honour  is,  not  to  suffer  himself  to  be 


392      ON  THE  DISPOSITION  AND  CHARACTER 

overcome  by  any  kind  or  degree  of  evil;  but  to  "  over- 
"  come  evil  with  good,"  and  to  subdue  his  own 
spirit:  and  his  fortitude  is  shewn,  by  facing  dangers 
and  enduring  hardships,  in  the  cause  and  after  the  ex- 
ample of  Christ.  But  when  he  is  conscious  of  having 
injured  or  affronted  others;  he  readily  submits  to  the 
most  humiliating  concessions  or  reparation  for  the  sake 
of  peace.  His  principles  also  teach  him,  to  avoid  all 
irritating  expressions,  and  to  stifle  every  rising  of  re- 
sentment for  injuries  received;  to  fear  harbouring  a 
prejudice  or  grudge  against  any  man,  (for  "  anger 
"  resteth"  only  "  in  the  bosom  of  a  fool;")  to  watch 
for  opportunity  of  convincing  an  obstinate  enemy, 
that  he  bears  him  no  ill-will,  but  would  gladly  live 
amicably  with  him;  and  to  forget,  as  far  as  he  can,  the 
hard  treatment  that  he  has  met  with,  not  liking  to 
mention  it,  or  hear  others  expatiate  on  it;  and  only 
recollecting  it  in  order  to  pray  for  the  injurious  party. 
But  on  the  other  hand,  the  same  views  will  lead  him 
to  remember  and  to  mention,  when  proper,  the  kind- 
ness shewn  him;  for  they  tend  to  cherish  gratitude, 
not  only  to  the  Giver,  but  also  to  the  instruments,  of 
all  our  comforts. 

I  might  enlarge  on  the  candour  in  judging  of  men's 
motives,  and  of  those  actions  that  may  admit  of  a 
more  or  less  favourable  construction,  and  the  cour- 
teousness,  affability,  and  affectionate  behaviour  which 
christian  principles  proportionably  effect;  but  I  must 
not  at  present  proceed  any  further.  The  apostle's  de- 
scription of  that  charity  or  love,  which  is  even  greater 
than  faith  and  hope,  includes  all  that  hath  been  advanc- 
ed, and  much  more  thun  I  am  able  to  express.  As  a 


PECULIAR  TO  THE  TRUE  BELIEVER.  393 

natural  philosopher  would  define  gold  by  its  peculiar 
properties,  which  exist  as  really  in  a  grain  as  in  a  talent; 
so  he  shews  the  nature  of  love  itself,  without  regard 
to  the  quantity  possessed  by  any  individual.  "  Charity 
"  suffereth  long,  and  is  kind;  charity  envieth  not, 
"  charity  vaunteth  not  itself,  is  not  puffed  up,  doth  not 
"  behave  itself  unseemly;  seeketh  not  her  own"  (in- 
terest, credit,  ease,  or  indulgence,)  "  is  not  easily  pro- 
"  voked,  thinketh  no  evil;  rejoiceth  not  in  iniquity, 
"  but  rejoiceth  in  the'  truth;  beareth  all  things, 
"  believeth  all  things,  hopeth  all  things,  endureth  all 
"things; — Charity  never  faileth."*  As  far  then  as 
christian  principles  prevail,  peace,  harmony,  and  com- 
fort abound:  and  were  their  influence  universal,  they 
would  rectify  the  whole  moral  state  of  the  world. 
What  then  shall  we  think  of  those  who  spend  their 
lives  in  running  them  down,  or  representing  them  as 
of  licentious  tendency?  What  shall  we  say  concerning 
those  who  take  occasion  from  the  gospel  to  indulge 
their  selfish,  sensual,  or  malignant  passions?  Or  to 
what  shall  we  ascribe  the  improper  conduct  even  of 
true  christians,  but  to  their  want  of  a  fuller  acquaint- 
ance with  the  tendency  of  their  principles,  and  a 
more  complete  experience  of  their  efficacy? 


*  1  Cor.  xiii. 


Vol.  V. 


ESSAY  XX. 


On  the  Believer's  Attention  to  relative  Duties. 


TThOSE  dispositions  which  a  real  belief  of  evange- 
lical truth  never  fails  to  produce,  will  be  especially 
manifested  by  a  conscientious  attention  to  the  duties 
of  the  several  relations  which  constitute  human  socie- 
ty, according  to  the  precepts  and  exhortations  of  the 
holy  Scriptures.  By  this  indeed  the  excellency  of  our 
principles  is  peculiarly  displayed,  and  true  holiness 
distinguished  from  all  counterfeits. 

Our  natural  propensities  are  so  diversified  by  con- 
stitution, education,  habits,  connexions,  and  pursuits, 
that  they  sometimes  assume  the  appearance  of  things 
spiritually  good:  for  instance,  a  courageous  temper 
may  be  mistaken  for  christian  firmness  and  fortitude; 
and  an  indolent  or  yielding  turn  of  mind  may  pass  for 
christian  meekness,  pliancy,  and  compassion.  Yet  the 
counterfeit  is  perfectly  distinct  from  that  holy  temper 
which  it  apparently  resembles;  and  has  very  little  ef- 
fect on  the  general  conduct,  though  it  may  be  very 
conspicuous  in  a  few  detached  instances:  at  the  same 


ON  THE  RELATIVE  DUTIES,  8tC."  595 


time  it  unfits  men  for  several  parts  of  their  duty,  ren- 
ders them  peculiarly  prone  to  sins  which  coincide  with 
their  natural  propensity,  and  leaves  them  even  in  their 
best  actions  regardless  of  the  will  and  glory  of  God, 
and  of  the  true  happiness  of  mankind.  Indeed  when 
the  mind  is  in  a  measure  influenced  by  divine  grace, 
natural  propensities  may  easily  deceive  us  as  to  the  de- 
gree of  it:  a  harsh,  rough,  violent,  or  obstinate  temper 
often  induces  an  appearance  of  zeal  and  boldness  in 
religion  far  beyond  what  is  genuine:  and  on  the  other 
hand,  prevent  superficial  observers  from  perceiving, 
how  much  right  principles  have  humbled,  softened, 
and  meliorated  the  heart:  and  this  may  also  create  the 
believer  himself  a  great  deal  of  trouble  and  uneasiness, 
perhaps  to  the  end  of  his  days.  In  like  manner,  a 
timid,  placid,  indolent  disposition  gives  a  man  an  ap- 
pearance of  great  meekness  and  gentleness,  even  when 
he  is  but  little  influenced  by  right  principles:  whilst 
the  greatest  prevalence  of  grace  in  his  heart,  will  leave 
him  too  yielding,  too  apt  to  make  improper  compli- 
ances, and  to  decline  hardships,  dangers,  difficulties, 
and  contests,  even  on  the  most  important  occasions. 

But  when  the  christian  is  followed  into  the  retired 
scenes  of  life,  the  habitual  effect  of  his  principles  may 
be  more  precisely  ascertained;  and  his  attention  to  the 
welfare,  comfort,  and  peace  of  all  around  him,  even 
at  the  expence  of  many  personal  inconveniences  and 
much  self-denial,  will  prove  his  piety  to  be  genuine 
and  of  the  most  salutary  tendency.  This  will,  there- 
fore, constitute  the  subject  of  the  present  Essay,  and 
of  that  which  follows:  but  it  may  be  useful  to  premise 
a  few  observations. 


20C         ON  THE  BELIEVER'S  ATTENTION 


1.  When  we  state  the  believer's  relative  duties,  we 
do  not  mean  that  other  men  are  exempted  from  the 
same  obligations;  but  merely  that  christian  principles, 
and  the  special  grace  by  which  they  are  planted  and 
rendered  effectual  in  the  heart,  incline  and  enable 
believers  to  attend  to  these  duties  in  their  habitual  con- 
duct; though  they  do  not  perform  them  in  that  extent 
and  perfection  in  which  they  own  them  to  be  obliga- 
tor}-, whereas  other  persons  either  live  without  any 
rule,  or  lay  down  rules  for  themselves,  which  differ 
widely  from  the  precepts  of  Scripture;  or  else  they 
allow  themselves  habitually  to  neglect  their  own  duty, 
in  this  as  well  as  in  other  particulars. 

2.  The  attention  to  relative  duties,  produced  by 
evangelical  principles,  exceedingly  differs  even  from 
that  which  results  merely  from  regard  to  the  authori- 
ty of  God  as  a  Law-giver.  In  this  case,  the  fear  of  pu- 
nishment and  the  hope  of  reward,  are  the  only  influ- 
ential motives  of  a  religious  nature;  and  these  indeed 
aided  by  self-love  in  its  manifold  operations,  and  by 
natural  affection,  may,  in  particular  circumstances 
produce  a  very  decent  outward  conduct:  but  believ- 
ers, besides  all  these  motives  are  influenced  by  the 
constraining  love  of  Christ,  a  sense  of  immense  obli- 
gations received,  a  desire  of  adorning  and  recom- 
mending the  gospel,  and  unfeigned  love  to  all  around 
them,  producing  a  permanent  attention  to  every  thing 
connected  with  their  present  and  eternal  welfare. — 
We  therefore  find,  that  the  apostles  always  inculcated 
relative  duties  from  these  and  similar  considerations: 
and  thus  affixed  an  evangelical  stamp  to  their  practi- 


TO  RELATIVE  DUTIES* 


397 


cal  instructions,  as  well  as  a  practical  stamp  to  their 
doctrinal  discussions. 

3.  The  believer  indeed  endeavours  M  to  shew  his 
"  faith  by  his  works,"  but  he  also  judges  his  works 
by  the  strict  rule  of  the  spiritual  requirements  of  the 
law:  so  that,  whilst  he  hopes  for  a  gracious  reward 
from  his  reconciled  Gcd.  according  to  the  new  cove- 
nant in  the  blood  of  Christ;  he  is  conscious  that  his 
best  performance  even  of  relative  duties,  is  so  defec- 
tive as  to  deserve  punishment,  if  the  Lord  should  be 
extreme  to  mark  what  is  done  amiss.  He  therefore, 
habitually  connects  the  exercise  of  repentance  and  faith 
with  all  his  obedience;  even  when  nothing  occurs  to 
excite  a  doubt  in  his  mind  concerning  his  acceptance 
with  God. 

4.  The  sacred  writers  generally  begin  with  the 
duties  of  the  inferior  relations:  whether  it  be,  that 
these  are  commonly  the  most  difficult  to  our  self- 
willed  ungovernable  nature;  or  that  a  greater  number 
of  believers  occupy  these  stations;  or  that  the  advan- 
tageous performance  of  the  duties  belonging  to  the 
superior  relations  depends  very  much  on  the  conduct 
of  inferiors.  But,  however  this  may  be,  we  must  care- 
fully observe  that,  in  most  instances,  the  failure  of  one 
party  in  reciprocal  relations,  does  not  excuse  the  ne- 
glect of  duty  in  the  other;  though  it  commonly  in- 
creases the  difficulty,  and  renders  it  a  more  severe  trial 
of  faith  and  obedience.  In  this  the  excellency  of  scrip- 
tural principles  especially  appears:  if  we  behave  well 
in  relative  life  only  to  them  who  behave  well  to  us, 


398        ON  THE  believer's  attention 

what  do  we  more  than  others?  This  is  merely  doing 
as  we  are  clone  by,  not  as  we  would  be  done  by. 
These  observations  having  been  premised,  we  pro- 
ceed to  consider — 

1.  The  reciprocal  duties  of  husbands  and  wives, 
from  which  relation  most  others  are  regularly  derived. 
The  Creator  himself  instituted  the  conjugal  union  be- 
fore the  entrance  of  sin,  for  the  most  wise,  kind,  and 
important  purposes,  with  which  his  whole  plan  re- 
specting the  human  race  was  inseparably  connected. 
He  saw  that  "  it  was  not  good  for  Adam,"  even  in 
paradise,  "  to  be  alone,"  and  that  "  there  was  no 
"  help  meet  for  him"  to  be  found  among  all  the  other 
creatures;  no  one  suited  to  engage  his  affections,  to 
participate  his  enjoyments,  to  be  constituted  his  com- 
panion, or  to  unite  with  him  in  the  worship  of  God. 
He  was,  therefore,  pleased  to  form  the  woman  from 
his  side,  as  "  bone  of  his  bone  and  flesh  of  his  flesh;" 
to  lay  the  foundation  of  a  moderate  subordination  and 
most  rational  affection:  and  he  gave  her  to  Adam,  to 
be  his  associate  and  counterpart,  and  to  unite  with 
him  in  training  up  their  common  offspring;  that  she 
might  yield  him  the  willing  obedience  of  cordial  es- 
teem and  affection,  and  receive  from  him  the  attention, 
protection,  and  counsel,  of  wisdom,  love,  and  mild 
authority.  God  made  no  more  than  one  woman  for 
Adam;*  for  the  remote  desire  of  polygamy  could 
never  have  entered  man's  heart,  had  he  not  become  a 
sinner.  He  joined  Adam  and  Eve  together,  blessed 
them,  and  pronounced  the  union  indissoluble  by  hu- 
man authority,  (as  no  cause  of  divorce  could  have 


*Mal.  ii.  15. 


TO  RELATIVE  DUTIES. 


399 


subsisted  in  holy  creatures)  and  he  added,  "  for  this 
"  cause  a  man  shall  leave  his  father  and  mother,  and 
"  shall  cleave  unto  his  wife;  and  they  shall  be  one 
"  flesh."  To  this  original  institution  our  Lord  re- 
peatedly referred  in  his  decisions  on  the  subject;  con- 
stantly inserting  the  word  twain,  in  addition  to  the 
terms  used  by  the  sacred  historian,  lest  any  corrupt 
interpretation  should  be  superinduced. 

Had  not  sin  entered,  this  union  would  doubtless 
have  subsisted,  *luring  the  whole  term  of  probation 
allotted  to  Adam  and  Eve,  and  to  the  rest  of  their  pos- 
terity; till  they  were  admitted  to  that  more  exalted 
state,  which  was  promised  as  the  reward  of  entire 
obedience:  and  that  unalterable  fidelity,  attachment, 
and  affection  which,  with  their  inseparable  effects, 
must  have  resulted  from  the  perfection  of  human  na- 
ture, are  still  required  by  the  spiritual  law  of  God,  as 
far  as  circumstances  continue  to  be  the  same.  But 
many  and  great  changes  have  taken  place  in  conse- 
quence of  the  fall.  "  Sin  hath  entered  into  the  world, 
"  and  death  by  sin."  The  Lord  himself  often  dis- 
solves the  marriage-union,  soon  after  it  hath  been 
formed;  and,  at  whatever  time  this  separation  takes 
place,  his  word  leaves  the  surviving  party  entirely  at 
liberty  to  form  another  union,  if  that  be  deemed  ex- 
pedient. Unfaithfulness  to  the  marriage  covenant  in 
either  party  makes  way  for  the  dissolution  of  the 
union,  as  by  a  moral  death;  and  where  it  is  clearly 
proved  without  any  suspicion  of  collusion,  a  divorce 
ought  to  be  easily  and  certainly  attainable.  Various 
circumstances  in  the  present  degraded  state  of  human 
nature,  by  weakening  the  authority  of  reason,  and 


400 


ON  THE  BELIEVER'S  ATTENTION 


giving  force  to  the  passions,  add  to  the  original  ends 
for  which  marriage  was  instituted.  The  manifold  mis- 
takes, imperfections,  and  faults,  to  which  all  are  lia- 
ble, render  mutual  forbearance,  forgiveness,  and  self- 
deiTying  concessions,  essential  to  connubial  harmony 
and  coinfort;  whilst  the  malignity,  sensuality,  and  ob- 
duracy, of  which  fallen  man  is  capable,  induced  the 
Lord  himself  to  permit  divorces  and  polygamy  among 
the  Jews,  to  prevent  more  dreadful  consequences;  but 
as  the  christian  dispensation  contains  no  municipal 
law,  it  could  not  consistently  make  any  such  allow- 
ances. Besides,  the  manifold  sorrows,  pains,  trials, 
and  temptations,  to  which  our  race  is  now  exposed, 
and  the  peculiar  sufferings  incident  to  the  female  sex, 
have  given  rise  to  a  variety  of  duties  which  would  not 
otherwise  have  been  incumbent:  so  that  the  relative 
obligations  of  this  union  vary  exceedingly  from  what 
they  would  have  been,  had  not  sin  entered;  and  are 
become  more  difficult  to  be  performed. 

Several  questions,  often  agitated  on  this  subject,  do 
not  indeed  properly  fall  within  the  design  of  these 
Essays;  but  we  observe  in  general,  that  some  legal 
and  authenticated  recognition  is  absolutely  necessary, 
to  distinguish  this  honourable  union  from  all  tempo- 
rary and  disgraceful  connexions:  fcr,  the  opinion  that 
the  consent  of  the  parties  alone  is  essential  to  mar- 
riage, to  which  the  outward  ceremony  can  give  no 
additional  validity,  is  suited  to  answer  the  purpose  of 
libertines;  and  tends  to  multiply  seductions,  and  to 
disseminate  licentiousness.  Should  it  be  granted,  that 
this  or  the  other  form  of  solemnizing  matrimony  is  not 
in  itself  of  divine  authority;  it  must  also  be  main- 


TO  RELATIVE  DUTIES. 


40  J 


tained  that  some  warranted  form  is  indispensably  ne- 
cessary: and  it  will  thence  follow,  that  the  form  ap- 
pointed by  the  laws  of  our  country  is  sanctioned  by 
the  Lord  also;  unless  it  can  be  proved  that  he  hath 
excluded  legislators  from  making  such  appointments, 
by  prescribing  the  requisite  form  in  his  holy  word;  or 
that  the  form  fixed  upon  by  them  is  in  itself  a  vio- 
lation of  the  divine  law. 

It  has  been  observed  that  divorces  should  not  be 
admitted  except  for  fornication,  being  expressly  pro- 
hibited in  all  other  cases:  but  marriages  contracted 
between  those  near  relations,  whom  the  Lord  for  the 
wisest  reasons  hath  prohibited  to  intermarry,  are  in 
themselves  justly  deemed  invalid,  and  may  properly 
be  dissolved.  In  all  cases,  however,  "  those  whom 
"  God  hath  joined  together,  man  ought  not,"  on  any 
pretence  whatever,  "  to  put  asunder:"  and  the  fewer 
restrictions  to  marriage  are  added  to  those  expressly 
made  by  divine  authority,  the  better  will  the  true  in- 
terests of  mankind,  in  every  order  of  society,  be  pro- 
vided for.  That  polygamy  also  is  expressly  prohibited 
by  the  sacred  Scriptures,  must  appear  to  every  un- 
biassed mind,  who  carefully  compares  together  the 
passages  referred  to.*  The  intermarriage  of  the  pro- 
fessed worshippers  of  God  with  idolaters  and  other 
open  despisers  of  him;  and  that  of  believers  with 
those  who  are  evidently  strangers  to  true  godliness, 
are  prohibited  at  least  in  all  ordinary  cases;  and  the 


*Gen.  ii.  24.  Mai.  ii.  14— -16.  Matt.  xix.  3—9.  Mark  x> 
11,  12.  1  Cor.  vii.  2—4. 

Vol.  V.  3  F 


402 


OX  THE  BE.LILVEITS  ATTEXTIOX 


infringement  of  these  prohibitions  has  in  all  ages  been 
extremely  injurious  to  the  cause  of  religion.* 

This  may  lead  us  back  to  our  more  immediate  sub- 
ject; for,  the  duty  of  christians  in  respect  of  this  rela- 
tion commences  before  they  actually  enter  into  it. 
When  they  deem  it  most  conducive  to  their  best  in- 
terests and  to  their  usefulness,  to  marry;  their  princi- 
ples will  Jead  them  to  "  acknowledge  God"  in  so 
important  a  concern,  to  consult  his  word,  to  pray  for 
his  direction  and  blessing,  and  to  regard  his  providen- 
tial dispensations  in  their  determination.  They  cannot 
consistently  treat  this  momentous  matter  with  a  child- 
ish levity,  or  hearken  to  the  corrupt  suggestions  of 
worldly  convenience,  avarice,  or  irrational  attach- 
ment; or  to  the  fascinations  of  wit,  beauty,  or  accom- 
plishments of  any  kind,  in  preference  to  piety.  A  suit- 
able companion  through  life,  who  may  especially  be 
helpful  in  forwarding  spiritual  improvement,  and  con- 
cur in  ever)-  pious  plan  of  family-religion,  and  the 
good  education  of  children,  should  before  all  things  be 
sought  for:  though  a  subordinate  regard  to  situation 
in  life,  habits,  prospects,  and  natural  disposition  may 
very  properly  be  admitted.  In  short,  the  Lord,  who 
knoweth  all  things,  should  be  constantly  and  earnestly 
intreated  to  direct  the  choice  and  determination,  and 
to  give  the  blessing;  in  order  to  which,  the  advice  of 
picus  and  prudent  persons,  and  the  judgment  of  affec- 
tionate parents  and  relations,  should  be  attended  to, 
as  far  as  the  word  of  God  consists  with  their  conclu- 
sions. 


*  1  Cor.vii.  39.  2  Cor.  vi.  14—16. 


TO  RELATIVE  DUTIES. 


403 


When  the  union  has  taken  place,  the  married  per- 
sons should  consider  each  other,  not  only  as  the  ob- 
jects of  their  own  choice,  but  also  of  the  Lord's  choice 
for  them;  and  should  constantly  desire  and  pray  to  be 
perfectly  satisfied  with  it.  From  that  moment,  the  eye, 
the  ear,  the  imagination,  the  heart,  must  be  carefully 
closed  against  all  other  persons;  and  every  word  and 
action  cautiously  shunned,  which  may  excite  an  un- 
easy thought  in  each  other's  mind,  or  which  may  give 
the  least  reason  to  suspect  an  abatement  or  change  of 
affection.  They  should  remember  from  the  first,  that 
they  are  both  sinners,  and  must  expect  to  be  sufferers; 
that  they  are  absolutely  insufficient  to  each  other's 
happiness;  and  that  whilst  God  may  render  them  in- 
strumental to  each  other's  comfort  and  welfare,  they 
must  expect  to  be  also  in  many  respects,  sources  of 
anxiety  and  sorrow  to  one  another,  and.  at  last  to  be 
separated  by  the  stroke  of  death.   That  idolatrous, 
selfish,  and  carnal  love,  therefore,  to  which  nature 
leads,  should  be  steadily  counteracted;  and  grace 
should  be  sought,  by  constant  prayer,  to  change  it 
gradually  for  a  more  rational,  subordinate,  and  spi- 
ritual affection:  otherwise  it  will  at  length  either  abate, 
be  turned  into  disgust,  transferred  to  another  object, 
or  prove  the  source  of  the  keenest  anguish.  The 
mind  should  also  be  prepared  by  every  consideration, 
for  continual  and  abounding  forbearance,  sympathy, 
mutual  concession,  and  self-denial;  without  which  the 
most  promising  prospects  of  connubial  happiness  will 
soon  be  covered  with  dark  clouds:  and  it  should  ne- 
ver be  forgotten,  that  there  is  much  amiss  in  every 
human  character,  and  much  alloy  in  all  earthly  com-- 


404       ON  the  believer's  attention 

forts;  for  too  high  expectations  are  the  bane  of  satis- 
faction in  almost  every  situation. 

When  both  parties  are  real  christians,  their  reci- 
procal duties  are  comparatively  easy  and  pleasant; 
yet,  even  in  these  most  desirable  circumstances,  the 
preceding  cautions  will  not  be  found  unnecessary. 
The  general  rules  of  conduct,  for  the  wife  and  for  the 
husband,  are  laid  down  by  the  apostle,  with  reference 
to  the  union  between  Christ  and  his  espoused  church, 
from  whom  all  other  motives  must  be  deduced,  and 
who  in  one  way  or  other  is  our  perfect  example  in 
every  thing.*  This  allusion  instructs  the  "  wife  to 
"  submit  herself  to  her  own  husband,  as  unto  the 
"  Lord,"  for  his  sake,  and  as  the  church  is  subject 
to  him  the  Preserver  and  Saviour  of  the  whole  body. 
The  Lord  has  placed  the  husband  to  be  the  head  of 
authority,  protection,  and  counsel  to  the  wife;  and  she 
ought  "  to  be  subject  to  him  in  all  things;"  that  is, 
provided  nothing  be  commanded  contrary  to  the  will 
of  God.  The  example  of  the  true  church  shews,  that 
the  wife  should  render  obedience  willingly,  from  love 
and  gratitude,  with  alacrity,  and  a  steady  desire  of 
promoting  the  advantage,  credit,  and  comfort  of  her 
husband;  even  when  this  is  connected  with  such 
things  as  cross  her  own  inclinations,  and  seem  to  be 
contrary  to  her  own  interest  in  matters  of  inferior 
moment.  It  teaches  her  to  honour  and  reverence  her 
husband,  and  to  be  very  reluctant  to  discover  his  in- 
firmities, or  induce  his  frown;  to  consider  herself  as 
no  longer  her  own  to  be  at  her  own  disposal,  but  at 


*  Eph.  v.  22—33. 


TO  RELATIVE  DUTIES. 


405 


her  husband's;  to  make  it  the  business  of  her  life,  in 
subserviency  to  the  glory  and  will  of  God,  to  promote 
his  happiness,  and  especially  to  sooth  him  when  dis- 
composed by  the  various  troubles  of  life;  to  accommo- 
date herself  to  his  station;  to  avoid  every  expence  that 
may  involve  him;  to  concur  in  every  prudent  regula- 
tion as  to  his  temporal  concerns;  and  above  all  to  assist 
him  with  her  prayers  and  endeavours  in  every  part  of 
personal  and  family-religion. 

On  the  other  hand,  the  husband  may  learn  from  the 
same  condescending  pattern,  "  to  love  his  wife  as  his 
"  own  body,"  notwithstanding  her  defects  and  mis- 
conduct: to  treat  her  with  the  most  persevering  kind- 
ness and  affectionate  sympathy:  to  endure  hardship 
and  meet  danger,  in  order  to  protect  and  provide  for 
her;  to  employ  his  authority  wholly  for  her  good,  and 
especially  in  promoting  her  sanctification  and  salva- 
tion; to  admit  her  to  a  full  participation  of  ail  the  ad- 
vantages attached  to  his  station  in  life;  to  sooth  all  her 
sorrows  with  a  tender  attention,  and  a  self-denying 
endeavour  to  alleviate  them;  not  to  despise  her  be- 
cause of  infirmities,  and  not  to  allow  others  to  despise 
or  injure  her,  "  but  to  give  honour  to  her  as  the  wea- 
"  ker  vessel: "  to  be  as  careful  not  to  give  her  needless 
pain  or  uneasiness,  as  he  would  be  not  to  wound  his 
own  flesh;  and  to  give  up  his  own  humour,  nay,  even 
sometimes  his  reasonable  inclination,  rather  than  ruffle 
her  temper  or  give  her  umbrage,  when  by  any  means 
a  temporary  peevishness  has  been  excited;  and  so  to 
behave  in  all  things,  that  she  may  find  it  easy  to  rer 
spect  and  esteem  him.  In  general  both  of  them  are 
required  to  watch  over  each  other,  to  tend  each  other 


406       ON  THE  believer's  attention 


in  sickness,  to  alleviate  one  another's  cares  and  sor- 
rows, to  pray  for  and  with  one  another,  and  to  avoid 
whatever  may  hinder  those  prayers.  Above  all  things 
each  of  them  must  remember,  to  be  most  attentive  to 
their  several  duties  when  the  other  is  most  deficient:  for 
if  only  one  party  at  once  indulge  a  wrong  temper,  or  fall 
into  misconduct,  few  serious  interruptions  of  domes- 
tick  harmony  will  follow. 

To  these  general  hints,  a  few  more  may  be  added 
of  a  particular  nature.  Sometimes  it  is  discovered  af- 
ter marriage,  that  a  mistake  has  been  made  as  to  the 
religious  character  of  the  person  with  whom  the  union 
has  been  formed.  In  this  trying  case,  great  care  must 
be  taken,  that  the  mind  be  not  alienated,  or  amicable 
intercourse  interrupted,  on  that  account;  and  that  no 
disgust  be  excited  by  reproach,  or  any  expression 
importing  repentance  of  the  union.  On  the  other  hand, 
seeking  wisdom  and  grace  from  the  Lord,  without 
delay,  by  fervent  and  persevering  prayer,  the -person 
thus  situated,  should  constantly  endeavour  to  bear  the 
cross  cheerfully:  to  win  upon  the  other  by  kindness 
and  attention,  to  induce  a  concurrence  in  family- wor- 
ship, and  attendance  on  the  means  of  grace;  and  to 
use  a  prudent  caution  that  the  circumstance  may  be 
only  an  affliction,  and  not  a  snare,  to  the  soul. 

By  whatever  means  a  pious  person  is  thus  united 
with  an  unbeliever,  the  same  cautions  are  in  a  mea- 
sure needful,  and  others  may  be  added.  The  apostle 
has  expressly  directed  that  believers  should  not  on 
*my  such  account  withdraw  from  their  partners,  but 
should  abide  with  them  in  hopes  of  being  instrumen- 


TO  RELATIVE  DUTIES. 


407 


tal  to  their  salvation.*  In  this  case  the  wife,  whose 
husband  "  obeys  not  the  word,"  should  endeavour 
"  to  ruin  him  without  the  word:"  not  so  much  by  fre- 
quent and  earnest  discourse  on  religious  subjects, 
(which  ought  to  be  introduced  very  cautiously,  mo- 
destly, and  affectionately,)  as  by  a  "  chaste  conversa- 
"  tion,  coupled  with  fear,"  or  an  union  of  circumspect 
fidelity  and  respectful  submission;  and  to  render  her- 
self agreeable  to  him,  not  by  the  vain  decorations  of 
elegant  and  costly  attire,  but  "  by  the  ornament  of  a 
"  meek  and  quiet  spirit,"  and  the  exercise  of  all  those 
holy  tempers,  the  seat  of  which  is  in  the  heart,  and 
which  are  "  in  the  sight  of  God  of  great  value."  In 
such  circumstances,  it  may  be  advisable  to  bear  unkind 
usage  or  neglect  with  patience,  or  to  wait  lor  oppor- 
tunities of  mild  expostulation,  in  humble  prayer  and 
persevering  submission.  Thus  the  cross  may  be  light- 
ened which  a  contrary  conduct  commonly  increases; 
and  the  best  method  taken  of  "  adorning  the  doctrine 
"  of  God  our  Saviour,"  and  of  giving  an  unbeliever 
an  affecting  proof,  that  the  truths  he  rejects  are  most 
excellent  in  their  nature  and  tendency.  Many  of  the 
same  rules  may  properly  be  adopted  by  the  pious  hus- 
band, whose  wife  dislikes  his  religion:  but  in  the  su- 
perior relation  there  is  a  propriety  in  more  explicitly 
and  frequently  introducing  religious  conversation,  re- 
quiring attendance  on  the  means  of  grace  and  in  con- 
currence in  family-worship.  In  both  cases  such  com- 
pliances, as  cannot  be  conscientiously  made,  should 


*  1  Cor.  vii.  12 — 17. 


408    ON  THE  believer's  attention,  &c. 


be  firmly  but  mildly  refused;  and  in  proportion  to  the 
degree  in  which  a  decided  conduct  is  adopted  where 
the  will  of  God  is  concerned,  an  obliging  and  yield- 
ing disposition  should  be  manifested  where  personal 
inclination  only  is  at  stake,  or  where  the  matter  is  ra- 
ther expedient  than  obligatory. 

But  there  is  a  case  of  still  greater  difficulty;  viz. 
when  a  believer  has  knowingly  married  an  ungodly 
person,  after  having  been  acquainted  with  the  truth 
and  will  of  God  on  this  subject.  In  general  such  per- 
sons flatter  themselves  with  the  hope  of  being  the  in- 
strument of  good  to  the  object  of  their  choice,  though 
the  reverse  is  by  far  the  mce  common  effect.  Yet  this 
hope  should  not  afterwards  be  abandoned:  but  deep 
humiliation,  with  earnest  prayers  to  a  merciful  God, 
to  pardon  and  overrule  for  the  best  what  cannot  now 
be  disannulled,  should  be  considered  as  above  all 
things  needful.  To  this  the  observance  of  the  forego- 
ing rules  should  be  added;  and  the  consideration  of 
the  sin  by  which  the  cross  has  been  incurred,  should 
constitute  an  additional  motive  to  persevering  patience, 
meekness,  and  kindness,  even  in  return  lor  harsh  treat- 
ment: and  in  one  way  or  other,  the  Lord  will  support, 
comfort  and  rescue  such  humble  penitents,  and  make 
all  to  work  together  for  good  to  their  souls. 

These  hints  indeed,  are  very  inadequate  to  the  full 
discussion  of  so  copious  and  important  a  subject;  but 
they  may  throw  some  light  upon  the  path  of  those, 
who  read  them  with  prayer,  and  compare  them  with 
the  sacred  Scriptures,  from  an  upright  desire  of  know- 
ing and  doing  the  will  of  God,  and  "  adorning  the 
"  doctrine  of  God  our  Saviour,  in  all  things." 


ESSAY  XXI. 


The  subject  continued. 

HAVING  very  compendiously  stated  the  conduct 
to  which  the  principles  of  the  gospel  will  influence  the 
believer,  in  respect  to  marriage,  and  in  the  conjugal 
relation;  we  proceed, 

II.  To  consider  the  reciprocal  duties  of  parents 
and  children.  This  subject  indeed  has  been  already  in 
great  measure  discussed;*  but  a  few  hints  must  here 
be  subjoined,  beginning  with  the  duty  of  children  to 
their  parents.  The  apostle  exhorts  "  children  to  obey 
"  their  parents  in  the  Lord;''''  in  obedience  to  his  will, 
for  the  honour  of  his  gospel,  from  grateful  love  to  the 
Lord  Jesus,  and  in  imitation  of  his  example;  as  this 
also  "  is  right"  in  itself,  and  required  by  the  holy  law 
of  God.  The  general  grounds  and  nature  of  this  duty 
have  been  stated;  it  remains  for  us  to  consider  it,  as 
practised  by  a  believer  from  evangelical  motives.  If  a 


Vol.  V. 


Essay  iv. 
3G 


410 


ON  THE  BELIEVER'S  ATTENTION 


young  disciple  have  the  blessing  of  pious  parents;  in 
honouring  and  obeying  them  he  will  commonly  hon- 
our and  obey  the  Lord;  and  gratitude  fcr  the  spiritual 
benefits  derived  to  him,  by  means  of  their  instructions, 
example,  and  prayers,  will  be  an  additional  incitement 
to  a  respectful,  submission,  and  obliging  deportment; 
to  a  steady  concern  for  their  comfort,  ease,  interest, 
and  reputation;  and  to  a  self-denying,  frugal,  and  di- 
ligent endeavour  to  ward  off  want  and  distress  from 
their  old  age:  as  pious  Joseph  maintained  his  father  and 
family,  just  as  many  years  in  his  old  age,  as  Jacob  had 
maintained  him  in  his  youth.  In  this  ease  it  will  be 
peculiarly  proper  to  bear  with  their  infirmities,  and 
conceal  them  from  others;  to  submit  to  inconveniences 
and  restraints  in  compliance  with  their  wishes,  and  in 
order  to  sooth  their  sorrows;  to  consult  them  in  every 
undertaking  as  long  as  they  live;  to  pay  a  deference  to 
their  opinion,  even  when  it  is  in  a  measure  unreason- 
able, if  it  do  not  interfere  with  other  duties;  and  never 
to  grieve  them  by  a  contrary  behaviour,  without  a  very 
satisfactory  reason,  and  with  the  most  evident  reluc- 
tance. 

On  the  other  hand,  it  sometimes  happens  that  pious 
children  have  parents,  whom  they  cannot  but  consi- 
der as  strangers  to  the  power  of  godliness.  In  this 
case  it  must  be  the  leading  desire  of  their  hearts  to 
w7in  them  over  to  the  doctrine  and  grace  of  Christ; 
but  in  order  to  accomplish  this  purpose,  it  is  pecu- 
liarly needful  to  watch  against  a  hasty  zeal  and  a  vio- 
lent spirit.  They  should  expect  to  be  opposed  in  their 
religious  pursuits;  to  be  assailed  by  arguments  and 
authority,  and  perhaps  by  reproaches  and  menaces;  to 


TO  THE  RELATIVE  DUTIES. 


411 


be  restrained  by  various  methods  from  attending  du 
vine  ordinances;  and  to  be  allured  into  such  compa- 
nies and  diversions  as  are  inconsistent  with  their  pro- 
fession. They  ought  therefore  to  beg  of  God  to  give 
them  the  meekness  of  wisdom  "as  well  as  a  stedfast 
mind;  that  they  may  not  refuse  obedience  in  frivolous 
or  doubtful  matters,  or  in  a  harsh  and  disobliging 
manner;  but  only  where  evident  duty  requires  it,  and 
with  calm  and  mild  declarations  of  the  grounds  on 
which  they  proceed.  Thus  it  will  appear  that  a  scrip- 
tural conscientiousness  (and  not  caprice,  self-will,  or 
self-conceit,)  compels  them  to  act  in  this  manner:  and 
in  proportion  as  this  is  done,  redoubled  diligence  and 
self-denial  should  be  used,  to  oblige  their  parents  in 
all  other  things,  In  general,  children  are  not  required 
to  preach  to  their  parents:  at  least  every  word  should 
be  spoken  with  modesty,  tenderness,  and  unassuming 
gentleness;  and  they  should  rather  aim  to  induce  them 
to  hear  sermons,  to  read  books,  or  to  converse  with 
pious  and  prudent  christians,  than  themselves  to  give 
instructions,  or  engage  in  arguments  with  them,  ex- 
cept in  very  particular  circumstances.  For  parents 
will  seldom  become  docile  scholars  to  their  own  chil- 
dren, especially  if  they  teach  in  magisterial  and  re- 
proving language.  The  most  conclusive  argument 
which  they  can  use  consists  in  an  uniform  conscien- 
tious conduct,  in  obliging  attention,  silent  submission 
to  undeserved  rebukes,  diligence  in  business,  fidelity 
to  every  trust  reposed  in  them,  and  a  disinterested  re- 
gard to  the  temporal  advantage  of  the  whole  family. 
When  a  young  person  uniformly  acts  in  this  manner, 
he  will  have  opportunities  of  speaking  or  writing  a 


412       ON  'I he  believer's  attention 

few  words  with  weight  and  propriety,  which  being 
joined  with  persevering  prayer,  may  at  length  be 
crowned  with  the  desired  success;  whilst  a  contrary 
conduct  will  close  a  parent's  ear  against  the  most  con- 
clusive arguments  and  most  zealous  discourse. 

These  brief  hints  concerning  the  duties  of  children 
may  properly  introduce  those  of  parents,  who  are  ap- 
pointed both  by  reason  and  revelation  to  be  the  guar- 
dians of  their  offspring,  in  respect  to  their  present  and 
future  welfare.  Attention  to  the  duties  of  this  import- 
ant relation,  must  indeed  commence,  not  only  from 
the  time  when  they  actually  become  parents;  but  ma- 
ny things  should  previously  be  arranged,  with  refer- 
ence to  the  probability  of  this  important  event;  im- 
portant, because  every  human  being,  that  is  brought 
into  existence,  must  be  completely  happy,  or  misera- 
ble to  all  eternity!  From  the  very  first,  wise  and  con- 
scientious parents  will  do  nothing,  for  the  sake  of  ease, 
indulgence,  or  any  other  selfish  purpose,  which  may 
endanger  the  life,  health,  understanding,  or  morals  of 
their  children;  as  far  as  may  be,  they  will  personally 
attend  to  every  thing  relating  to  them;  and  be  very 
careful  not  to  entrust  them  to  those  whose  care  and 
attention  are  merely  the  result  of  interested  motives. 
They  will  perceive  the  in.portance  of  enuring  them 
early  to  action,  application,  and  observation;  and  of 
storing  their  minds  as  they  become  capable  of  it,  with 
information  on  every  subject,  which  can  conduce  to 
render  them  useful  members  of  the  community.  They 
will  endeavour  to  accustom  them  to  such  things  as  are 
of  beneficial  tendency,  to  preserve  them  from  habits  of 


TO  THE  RELATIVE  DUTIES. 


413 


indolence  and  self-indulgence,  and  to  prevent  their 
forming  improper  connexions.  Many  difficulties  indeed 
must  be  encountered  in  adhering  tosuch  a  plan  of  edu- 
cation, and  the  success  will  not  always  answer  expecta- 
tion; but  more  may  frequently  be  done  than  many- 
parents  so  much  as  attempt  to  do;  and  the  general 
education  of  both  sexes,  at  present,  seems  calculated 
for  any  purpose,  rather  than  that  of  regulating  the 
judgments,  and  improving  the  minds,  of  the  rising 
generation;  of  preserving  their  principles  and  morals 
from  contamination;  and  of  qualifying  them  for  filling 
up  the  stations  in  life  for  which  they  are  designed. 

The  word  of  God  directs  parents  to  rule  their  chil- 
dren, during  their  tender  years,  by  compulsion.;  and 
to  repress  their  self-xvill  and  rebellious  spirit  by  cor- 
rection; that  they  may  be  early  habituated  to  obedi- 
ence and  submission;  which  will  be  of  the  greatest 
advantage  to  them  during  their  whole  lives,  both  in 
secular  and  religious  matters.  And  the  more  any  man 
studies  human  nature,  and  repeats  the  actual  experi- 
ment, the  fuller  will  be  his  conviction,  that  all  at- 
tempts to  educate  children  without  correction,  and  to 
treat  them  as  rational  and  independent  agents,  before 
they  are  capable  of  using  their  reason  or  liberty,  spring 
from  forgetfulness  of  their  innate  depravity,  and  op- 
pose the  wisdom  of  man  to  that  of  God:  and  let  mo- 
dern manners  evince  with  what  success  this  has  been 
attended.*  Chastisement  then  should  be  inflicted  at 
an  early  period,  dispassionately,  and  in  moderation: 


*  Prov.  xiii.  24.  xix.  18.  xxii.  15.  xxiii.  13,  14.  xxix.  17. 
Heb.  xii.  5 — 11. 


414  ON  THE  BELIEVER'S  ATTENTION 


yet  sufficient  to  attain  eventually  the  end  proposed  by 
it,  namely,  to  establish  the  parent's  authority  over  the 
tender  mind  of  the  child.  It  is  therefore,  improper  in 
general  to  contest  a  trivial  matter:  for  this  must  either 
give  the  correction  the  appearance  of  undue  severity, 
or  induce  the  parent  to  desist  before  the  child  has  com- 
pletely submitted. 

The  frequency,  severity,  and  passion,  with  which 
children  are  often  corrected,  and  the  bad  effects  occa- 
sioned by  these  abuses,  prejudice  numbers  against  the 
use  of  any  correction.  But  the  folly  of  arguing  from 
the  abuse  of  any  thing  against  the  use  of  it  is  univer- 
sally allowed:  and  if  children  were  early  taught,  by  a 
firm  and  prudent  exercise  of  coercion,  to  know  that  a 
parent  would  be  obeyed  whenever  he  gave  a  decided 
commandment,  it  would  not  be  necessary  often  to 
repeat  correction,  and  much  less  severity,  all  circum- 
stances considered,  would  be  requisite  in  education 
than  is  generally  used.  For  when  children  become  ra- 
tional creatures,  that  authority,  which  correction  has 
established,  may  be  maintained  by  arguments,  re- 
proofs, commendations,  and  expostulations:  whereas, 
too  many  leave  their  indulged  children  without  chas* 
tisement,  till  age  and  habit  have  confirmed  them  in 
stubborn  self-will;  and  then,  by  an  unseasonable  se- 
verity, they  complete  their  ruin.  Exasperated  by 
their  ingratitude,  they  find  fault  with  their  very  at- 
tempts to  please;  and,  by  harsh  language  and  unkind 
treatment,  drive  them  into  bad  company  and  destruc- 
tive courses;  to  which  case  the  apostle  seems  espe- 
cially to  refer,  when  he  says;  "  Fathers  provoke  not 


TO  THE  RELATIVE  DUTIES. 


415 


"  your  children  to  anger,  lest  they  be  discouraged.^* 
On  the  contrary,  parents  ought  to  use  every  method 
to  render  their  children,  as  they  grow  up,  easy  and 
happy  in  their  company,  and  confident  of  a  favourable 
reception  in  every  attempt  to  please  them:  for  this 
tends  exceedingly  to  keep  them  out  of  temptation,  to 
improve  their  minds,  and  to  render  the  parental  au- 
thority of  wisdom  and  love  respectable  and  amiable 
in  their  eyes;  and  if  they  can  allure  their  children  to 
choose  them  for  companions,  counsellors,  and  friends, 
in  all  their  undertakings,  a  most  important  point  in- 
deed will  be  carried. 

It  is  also  incumbent  on  parents,  to  bring  up  their 
children  in  such  a  manner,  and  (if  they  can  do  it  con- 
sistently with  other  duties,)  to  make  such  a  moderate 
provision  for  them,  as  may  at  all  events  enable  them 
to  live  comfortably  in  society,  without  being  a  burden 
to  themselves  or  others.  The  christian  is  not  indeed 
allowed  to  seek  great  things  for  his  family,  or  to  be 
desirous  of  advancing  them  much  above  his  own  rank 
in  life:  yet  he  will  judge  it  best,  if  the  Lord  will,  that 
they  should  not  be  depressed  very  much  below  it,  at 
least  by  his  fault;  for  that  condition,  in  which  men 
have  been  brought  up,  is  generally  the  safest  for 
them. 

But  the  principles  of  the  gospel  will  especially  in- 
fluence those,  who  are  actuated  by  them,  to  desire  the 
blessing  of  salvation  for  their  beloved  offspring.  This 
will  induce  them  to  commend  them  to  God  in  fer- 
vent constant  prayer,  from  the  time  that  they  receive 


*  Eph.  vi.  4.  Col.  iii.  21. 


416 


ON  THE  BELIEVER'S  ATTENTION 


their  being,  and  to  instil  instruction  into  their  minds 
as  soon  as  they  become  capable  of  receiving  it.  They 
will  early  begin  to  store  their  memories  with  whole- 
some words;  to  lead  their  attention  to  the  simpler 
parts  of  the  holy  Scriptures;  to  impress  them  with  a 
sense  of  their  relation  to  God  and  to  an  eternal  state, 
(especially  by  means  of  a  regular  family  worship;)  to 
bring  them  under  public  and  private  instructions  of 
faithful  ministers,  to  watch  for  opportunities  of  speak- 
ing seriously  to  them,  and  of  enquiring  what  they 
have  learned;  and  to  encourage  them  in  proposing 
questions  on  religious  subjects,  by  answering  such  as 
they  can  with  propriety.*  They  will  also  endeavour 
to  keep  them  from  all  places  and  companies,  and  to 
remove  out  of  their  way  all  books,  pictures,  or  other 
things,  by  which  their  principles  may  be  corrupted, 
their  imaginations  polluted,  or  their  passions  inflamed; 
even  as  they  would  lay  poison  out  of  their  reach. 
They  will  more  decidedly  reprove  vice  or  impiety, 
than  any  childish  neglect  or  waywardness;  and  avoid 
all  such  discourse  or  behaviour  in  their  presence,  as 
might  counteract  the  tendency  of  their  instructions, 
cr  sanction  the  pride,  avarice,  sensuality,  and  love  of 
grandeur;  or  the  envy  or  malignity  of  their  nature. 

It  is  peculiarly  incumbent  on  religious  parents  to 
convince  their  children,  as  they  approach  to  maturity, 
not  only  that  they  act  in  all  other  things  conscientious- 
ly; but  also,  that  they  are  more  attentive  to  their  com- 
fort and  interest,  and  more  ready  to  forgive  their  faults 
than  irreligious  parents  would  be;  though  they  can- 


*  Exod.  xii.  26 — 28.  Deut.  vi.  6—9.  Psal.  lxxyiii.  6—8. 


TO  RELATIVE  DUTIES. 


417 


not  tolerate  their  vices,  or  concur  in  exceptionable 
plans  of  advancing  or  enriching  them;  because  the 
Scripture  holds  forth  such  alarming  examples  to  warn 
men,  not  to  gratify  their  children  by  dishonouring 
God  or  injuring  their  neighbours.*  It  behoves  pa- 
rents, however,  to  remember  the  time  when  they 
were  young,  and  not  to  cross  the  inclinations  of  their 
children  when  grown  up,  without  substantial  reasons, 
lest  they  should  throw  snares  in  their  way.  They 
should  rather  endeavour  to  manifest  a  disposition  to 
concur  in  every  thing  conducive  to  their  satisfaction, 
if  it  can  be  done  consistently;  that  by  thus  encoura- 
ging their  confidence  in  them,  they  may  have  the  sa- 
lutary influence  of  experienced  counsellors,  when  the 
direct  exercise  of  authority  would  endanger  opposi- 
tion. In  particular,  they  should  aim,  rather  to  guide, 
caution,  and  advise  them,  in  respect  to  marriage,  than 
to  compel  or  restrain  them  in  an  absolute  manner:  re- 
membering that  peace  of  mind,  a  good  conscience, 
domestick  harmony,  and  a  connexion  favourable  to 
piety,  conduce  more  to  happiness  even  in  this  world, 
than  wealth  or  a  confluence  of  all  earthly  distinctions. 
Many  directions  might  be  added,  in  respect  to  the 
conduct  to  be  adopted  by  parents,  when  children  ap- 
pear to  be  under  religious  impressions:  but  the  sub- 
ject is  too  copious  to  be  discussed  in  this  place. 

This  is  the  most  important  perhaps  of  all  relative 
duties,  and  the  neglect  of  this  is  productive  of  the 
most  fatal  consequences:  for,  besides  those  parents, 
who  in  various  ways  are  accessary, to  the  murder  of 


*  1  Sam.  ii.  22—36. 

Vol.  V.  3H 


418         ON  THE  BELIEVER'S  ATTENTION 

the  souls  of  their  own  offspring;  even  they  who  seem 
to  regard  other  parts  of  Scripture,  often  overlook  the 
command,  "  to  bring  up  their  children  in  the  nurture 
"  and  admonition  of  the  Lord;"*  and  either  by  neg- 
lect leave  their  minds  like  an  uncultivated  field,  or  by 
their  general  example  and  harsh  treatment,  prejudice 
them  against  the  gospel,  or  indiscreetly  lead  them  in- 
to such  distorted  views  of  it  as  are  of  fatal  tendency. 
Indeed  the  methods  are  innumerable  by  which  parents 
fail  in  this  important  duty:  and  whilst  numbers  act  as 
if  they  did  not  much  care,  whether  their  offspring 
were  happy,  or  miserable  hereafter;  it  is  to  be  feared 
that  few,  if  any,  are  free  from  blame  in  this  moment- 
ous concern. 

It  may  here  be  proper  to  add,  that  they  who  in  any- 
way undertake  to  bring  up  the  children  of  others,  are 
required  in  many  respects  to  perform  the  duties  of 
parents  to  them.  On  the  other  hand,  such  young  per- 
sons owe  a  measure  of  that  respect,  gratitude,  obedi- 
ence, and  affection  to  them,  which  have  been  de- 
scribed as  due  from  children  to  their  parents:  and  the 
case  is  not  altered,  even  when  elder  brothers  or  sisters 
are  the  persons  on  whom  this  charge  has  devolved.  In 
like  manner,  the  other  superior  relations  are  entitled 
to  a  measure  of  filial  deference  and  attention,  and 
ought  to  perform  many  parts  of  the  parental  office  to 
their  junior  relatives:  especially  if  their  parents  are 
dead,  or  incapable  of  performing  it,  or  are  w  holly  in- 
attentive to  them,  and  they  are  capable  of  bringing 
them  up  without  burdening  strangers. 


*Eph.  vi.  4. 


TO  RELATIVE  DUTIES.  418 

I 

III.  The  mutual  duties  of  brothers  and  sisters 
should  not  here  be  wholly  omitted.  The  love,  suppos- 
ed to  subsist  amongst  such  endeared  relations,  is  the 
scriptural  standard  of  that  pure  and  fervent  affection, 
which  christians  ought  to  bear  one  towards  another: 
the  former,  therefore,  should  not  be  treated  as  an  in- 
stinctive propensity,  but  regulated  by  precept  as  a 
christian  duty. 

The  children  of  one  family,  when  they  live  much  to- 
gether,  cannot  in  the  present  state  of  human  nature, 
fail  to  meet  with  many  trivial  affronts  and  injuries  from 
each  other,  which  will  interrupt  domestick  harmony, 
unless  great  circumspection  be  used  not  to  give  offence 
even  by  rudeness  and  uncourteous  familiarity;  and  a 
constant  endeavour  be  made  to  oblige,  and  to  render  one 
another  easy  and  comfortable,  joined  with  persevering 
forbearance,  forgiveness,  and  various  concessions.  For 
want  of  these  attentions,  perpetual  bickerings  and  last- 
ing animosities  frequently  supplant  brotherly  love;  and 
they,  who  should  be,  through  life,  faithful  and  tender 
friends,  are  often  more  estranged  than  almost  any  other 
persons.  Of  such  bad  consequences  are  the  compe- 
titions, envyings,  and  jealousies  that  take  place  in 
families!  and  so  careful  ought  parents  to  be,  not 
to  lay  a  foundation  for  them  by  an  injudicious  par- 
tiality, and  not  to  treat  them  as  matters  of  little  mo- 
ment!* 

They  likewise  who  associate  so  much  together,  as 
young  persons  in  this  relation  commonly  do,  must 


*  Gen.  xxxvu.  3,  4. 


420       ON  UHE  beliveek's  attention 


have  many  opportunities  of  influencing  each  other's 
principles  and  conduct:  these  are  frequently  made  a 
very  bad  use  of;  and  false  principles  are  often  instilled, 
and  encouragement  given  to  various  things  contrary  to 
their  duty  to  God,  their  parents,  or  others,  even  where 
no  gross  immorality  or  impiety  appears.  But  that  love, 
which  evangelical  principles  increase  and  direct,  will 
not  only  be  disinterested,  conceding,  self-denying,  libe- 
ral, and  peaceful;  but  also  prudent,  pious,  and  holy: 
and  they  who  are  influenced  by  it  will  aim,  by  season- 
abiecaution,  counsel,  or  expostulation enforcedby  kind- 
ness, and  a  consistent  example,  and  accompanied  by 
fervent  prayer,  to  guard  such  dear  relations  from  snares 
and  dangers,  to  instil  good  principles,  and  to  draw 
them  to  attend  to  the  concerns  of  their  souls.  Nor  will 
it  be  improper  in  this  case  to  speak  more  plainly,  and 
debate  the  matter  more  fully  (especially  with  those  who 
are  younger  than  themselves)  than  is  becoming  towards 
parents  or  superior  relations:  and  it  is  very  common 
for  the  Lord  to  bless  such  endeavours,  and  thus  to 
make  them  the  foundation  of  the  most  permanent 
friendship.  The  duties  of  the  other  collateral  relations, 
who  live  much  together,  are  in  great  measure  the 
same. 

IV.  The  reciprocal  duties  of  servants  and  masters 
are  the  last  of  those  which  belong  to  domestick  life. 
The  condition  of  servants  differs  widely  at  present 
from  what  it  was  w  hen  the  New  Testament  was  writ- 
ten: for  then  they  were  generally  slaves,  the  proper- 
ty  of  their  masters;  whose  service  they  could  not  leave, 
but  who  might  dispose  of  them  as  they  pleased,  or 


TO  RELATIVE  DUTIES. 


421 


punish  them  with  almost  uncontrouled  severity.  This 
could  never  consist  with  the  law  of  "loving  our 
"  neighbours  as  ourselves;"  though  it  pleased  God  to 
tolerate  and  regulate  it  in  the judicial  law  of  Moses;  as  he 
did  polygamy  and  divorces:  and  the  state  of  things,  at 
the  first  opening  of  the  christian  dispensation,  render- 
ed it  improper  for  the  ministers  of  religion  directly  to 
attack  a  system,  which  was  inseparable  from  the  foun- 
dation of  every  government  then  existing  in  the  world. 
This  difference,  however,  gives  the  greater  energy 
to  the  exhortations,  which  the  sacred  writers  address 
to  servants  professing  the  gospel;  except,  that  they 
may  now  leave  those  places  where  they  are  ill  used,  or 
in  which  they  are  restrained  from  attending  on  divine  or- 
dinances or  hallowing  the  Lord's  day.  Yet  this  liberty 
should  be  used  with  much  caution:  for  every  place  has 
its  advantages,  and  every  master,  (as  well  as  every  ser- 
vant,) his  faults;  and  men  often  incur  much  detriment, 
and  forfeit  manifold  advantages,  through  impatience 
under  a  single  inconvenience.  Especially  servants 
sometimes  purchase  a  trivial  increase  of  wages  at 
an  enormous  price. 

The  believer,  therefore,  who  is  "  called  being  a  ser- 
"  vant,"  or  who  finds  it  necessary  for  him  to  enter 
upon  this  kind  of  life,  should  remember  that  God  has 
constituted  these  different  situations  in  society,  for  the 
same  reasons  as  he  has  allotted  the  several  members 
in  the  body  their  distinct  offices,  namely,  for  the  com- 
mon benefit  of  the  whole:  and  that  he  has  chosen  ser- 
vitude as  the  best  situation  for  him,  and  requires  his 
unreserved  submission  to  it.  He  should  also  consider 
fhe  place  in  which  he  lives  as  the  post  for  the  present 


422       ON  THE  believer's  attention 


assigned  him,  which  he  must  not  relinquish  without 
substantial  reasons,  nor  without  fervent  prayer  for  di- 
rection; and  if  removing  from  it  be  determined  on,  he 
ought  nevertheless  to  perform  the  duties  of  his  place 
without  remission  whilst  he  continues  in  it.  If  he 
wants  a  situation,  he  should  seek  a  suitable  one  from 
the  Lord,  in  dependence  on  his  providence  and  pro- 
mises; and  perfect  that  which  affords  the  greatest  ad- 
vantages for  religious  improvement,  though  somewhat 
more  laborious  or  less  lucrative.— And  here  it  may 
be  proper  to  remind  both  servants  and  masters,  that 
though  there  are  many  vain  talkers  and  deceivers,  yet 
there  are  also  true  christians:  it  is,  therefore,  the 
height  of  absurdity  for  believers  to  prefer  the  society 
of  ungodly  persons  in  any  relation,  because  they  have 
been  disgusted  and  ill  used  by  hypocrites.  Men  do 
not  throw  away  bank-notes  because  they  have  been 
cheated  by  forged  bills:  and  no  disappointment  should 
cause  them  to  despair  of  finding  the  far  more  valuable 
treasure  of  a  christian  master,  or  servants  unless  any- 
one should  imagine  himself  to  be  the  only  true  chris- 
tian in  the  land! 

If  pious  servants  are  favoured  with  a  situation  in  a 
religious  family,  they  should  remember,  that  equality 
in  christian  privileges  by  no  means  implies  equality  in 
domestick  life:  instead  therefore,  of  behaving  with  an  un- 
becoming familiarity,  or  neglecting  their  masters'  or. 
ders,  as  if  they  "  despised  them;"  they  should  "  count 
"  them  worthy  of  all  honour,  and  rather  do  them  ser- 
"  vice,  because  they  are  faithful  and  beloved,  partakers 
"  of  the  benefit.''*  And  as  they  are  conscious  of  much 


*  1  Tim.  >i.  1—5. 


TO  RELATIVE  DUTIES. 


423 


imperfection  in  themselves,  they  should  also  make 
allowances  for  it  in  others.  They  should  value  the 
privilege  of  family- worship  very  highly,  even  though 
not  in  all  respects  conducted  exactly  to  their  mind; 
and  so  order  all  their  business,  that  nothing  may  inter- 
fere  with  their  constant  attendance  on  it,  or  with  the 
regular  observance  of  the  Lord's  day.  Should  pious 
servants  find  themselves  placed  in  families,  in  ,which 
they  cannot  but  deem  the  profession  of  religion  to  be 
insincere,  they  ought  not  hastily  to  mention  their 
opinion,  or  speak  of  it  with  harshness:  on  the  con- 
trary, they  should  aim  by  a  good  example  to  exhibit 
the  difference  between  the  form  and  power  of  godli- 
ness. Even  when  they  live  in  families  where  ignorance 
and  ungodliness  prevail;  they  ought  not  to  speak  freely 
of  their  master's  faults,  or  assume  the  office  of  au- 
thoritive  teachers:  for  no  man  would  like  to  have  a 
spy  or  a  reprover  in  the  character  of  a  servant. 

The  christian  servant  will  especially  aim  to  "adorn 
"  the  doctrine  of  God  our  Saviour,"  by  cheerful 
obedience  to  every  lawful  command,  diligence  in  all 
the  duties  of  his  station,  and  faithfulness  to  the  trust 
reposed  in  him;  remembering,  that  his  maintainance 
and  wages  are  the  price  which  he  receives  for  his  time, 
and  strength,  and  skill.  Consistency  will  require  him 
to  prefer  the  credit,  advantage,  or  comfort,  of  his 
master  or  the  family  to  his  own  ease  or  indulgence,  and 
to  manifest  peculiar  sympathy  and  tenderness  to  them 
in  times  of  sickness  and  affliction;  to  speak  exact 
truth  on  all  occasions;  not  to  purloin,  or  join  with  those 
who  defraud  his  master  in  small  matters;  nor  by  any 
means  to  connive  in  the  least  at  such  petty  dishonesty, 
however  sanctioned  by  custom,  or  whatever  contempt 


424       ON  THE  believer's  attention 


and  ill-will  he  may  incur  by  his  conscientiousness.  It 
will  dispose  him  to  strict  frugality,  and  to  see  that  no 
waste  be  made;  and  also  to  consult  his  master's  incli- 
nation in  the  manner  of  doing  his  work.  If  he  be 
justly  blamed,  he  will  learn  to  bear  it  quietly,  owning 
himself  wrong  and  doing  better  another  time:  if  he 
be  blamed  without  cause,  or  rebuked  with  harshness, 
(not  to  speak  of  more  outrageous  treatment,)  he  will 
endeavour  to  recollect  the  scriptural  rule  of  "  not  an- 
"  swering  again;"  the  neglect  of  which  is  productive 
of  innumerable  evils,  especially  toservants  themselves.* 
He  will  remember  that  the  apostle  says,  "  Servants 
"  be  subject  to  your  masters  with  all  fear;  not  only 
"  to  the  good  and  gentle,  but  also  to  the  froward:"f 
and  though  ill  usage  may  excite  his  passions,  he  will 
not  deliberately  say,  "  I  do  well  to  be  angry  ^"  but 
will  consider  Him,  who  "  when  he  was  reviled,  re- 
"  viled  not  again,  when  he  suffered  he  threatened  not." 
For  we  all  are  called  to  copy  his  example,  as  well  as 
to  shew  the  reality  and  excellency  of  our  religion,  by 
doing  well  and  suffering  patiently;  and,  however  such 
a  servant  may  be  neglected  by  an  austere  and  inju- 
rious earthly  master,  yet  he  shall  certainly  receive  a 
gracious  recompence  from  the  Lord.f  Thus  his  prin- 
ciples will  teach  him  not  to  be  an  "  eye  servant"  and 
"  a  man  pleaser,"  attentive  to  his  business  only  in  his 
master's  presence:  but  in  singleness  of  heart  to  do  the 
will  of  God,  and  to  refer  every  thing  to  the  honour  of 
the  Lord  Jesus,  and  the  credit  of  his  gospel;  not  so 


*  Tit.  ii.  9,  10.  t  1  Pet.  K.  18—25. 

}  Eph.  vi.  5—8.    Col.  iii.  22—25. 


TO  RELATIVE  DUTIES. 


425 


much  fearing  man's  displeasure,  as  disgracing  the 
cause  of  evangelical  religion  try  his  misconduct. 

Such  an  habitual  behaviour,  in  a  servant  professing 
religion,  will  not  only  conduce  to  his  own  interest, 
credit,  and  comfort;  but  will  procure  attention  to  any 
serious  remark  which  he  may  make,  or  commenda- 
tion which  he  may  give  of  a  book  or  a  preacher.  It 
will  discountenance  vice  and  impiety;  nay,  perhaps  it 
may  dispose  some  to  examine  into  the  nature  of  that 
religion,  which  produces  such  excellent  fruits:  while 
violent  and  zealous  disputes  for  doctrines,  from  one 
whose  conduct  is  disobliging  and  impertinent,  not  to 
say  slothful  and  dishonest,  expose  to  contempt  the 
very  truths  for  which  he  contends.  The  same  princi- 
ples will  also  lead  a  man  to  follow  after  peace  with  his 
fellow-servants.  He  will  not  indeed  silently  see  his 
master  defrauded,  or  join  with  others  in  riot:  but  he 
will  avoid  a  morose  and  invidious  conduct;  not  report- 
ing, or  even  protesting  against  trifles,  but  only  against 
manifest  evils;  endeavouring  by  kindness,  patience 
when  ridiculed,  and  forgiveness  when  injured,  to  win 
their  attention  to  calm  discourse  on  religious  subjects. 
He  will  also  take  care  never  to  seek  his  own  interest 
by  countenancing  children  in  misconduct  to  their 
parents  or  each  other,  though  he  will  oblige  them  for 
their  good.  He  will  not  treat  the  indigent  relations  or 
dependants  of  his  master  with  galling  neglect,  or  at- 
tend on  them  with  grudging.  If  obliged  to  refuse 
obedience  to  an  improper  command,  he  will  do  it  with 
mildness  and  respect.  If  his  time  be  too  much  taken 
up  on  the  Lord's  day,  he  will  endeavour  the  more 
diligently  to  redeem  what  remains;  and  if  constrained 

Vol.  V.  3  I 


426 


ON  THE  BELIEVER'S  ATTENTION 


to  leave  his  place,  he  will  be  careful  how  he  needlessly 
lessens  his  master's  character  in  his  own  vindication. 
— -The  same  rules,  with  circumstantial  alterations, 
suit  the  case  of  apprentices,  labourers,  and  all  who 
are  employed  by  others,  according  to  the  degree  and 
nature  of  the  trust  reposed  in  them.* 

On  the  other  hand,  masters  are  also  instructed  in 
their  duties,  by  directions  and  examples  in  the  holy 
Scriptures.  The  christian's  principles  will  influence 
him  to  consider  true  piety  as  an  invaluable  accession 
to  the  character  of  a  servant,  who  suits  him  in  other 
respects;  and  to  seek  the  blessing  with  fervent  prayer, 
and  by  making  his  place  desirable  to  such  persons.  If 
he  be  thus  favoured,  he  will  endeavour  to  behave  to 
his  servant,  as  to  a  brother  in  the  faith:  he  will  make 
proper  allowances  for  mistakes  and  defects;  and  value 
one  who,  on  the  whole  is  faithful,  upright,  diligent, 
and  peaceable,  though  not  without  faults;  knowing 
how  much  the  comfort  of  his  family  and  the  best  in- 
terests of  his  children  depend  on  such  domesticks. 
If  he  meet  with  bad  servants,  he  will  strive  to  repress 
his  anger,  to  avoid  reproaches,  and  to  behave  v\ ell  to 
them  till  he  can  change  them.  If  his.  servants  suit  him 
in  other  respects,  but  are  strangers  to  religion,  he  will 
use  all  proper  means  of  conciliating  their  minds  to  it. 
In  general,  such  a  master  \\  ill  not  expect  more  work 
from  his  servants  than  they  can  well  perform;  nor  de- 
prive them  of  time  for  relaxation  and  retirement.  He 
Will  deem  it  his  duty  to  give  them  adequate  wages, 
and  to  make  their  situation  as  comfortable  as  he  can. 


*  Gen.  xxiv. 


TO  RELATIVE  DUTIES. 


427 


He  will  provide  them  with  things  suitable  to  their  sta- 
tion when  iu  health,  and  be  very  tender  to  them  in 
sickness;  procuring  them  help  in  their  work  under 
slighter  indispositions,  and  proper  advice,  if  he  can, 
in  more  acute  diseases.*  He  will  not  think  himself 
justified  by  custom,  in  turning  away  a  faithful  servant, 
by  sending  him  to  an  hospital,  because  he  cannot  do 
his  work,  if  it  be  in  his  power  to  prevent  it;  but  will 
consider,  that  he  who  has  the  benefit  of  his  skill  and 
labour  when  well,  ought  to  submit  to  trouble  and  ex- 
pence  for  him,  when  sick.  Nay,  if  he  can  afford  it,  he 
will  copy  the  example  of  the  Lord,  in  respect  of  the 
aged;  as  He  does  not  forsake  his  servants  in  their  old 
age,  or  when  their  strength  faileth.  "Remembering 
"  that  he  also  hath  a  master  in  heaven,"  he  will  con- 
sult the  interests  of  his  servants,  and  be  a  sincere  and 
faithful  friend  to  them,  in  whatever  may  tend  to  their 
comfortable  settlement  in  life.  He  will  not  keep  them 
at  a  disdainful  distance,  or  answer  them  with  harshness, 
even  when  they  are  mistaken  or  unreasonable;  nor  ex- 
press discouraging  suspicions  of  them,  or  descant  on 
their  faults  .to  others. 

The  same  principles  will  influence  him,  to  consider 
the  souls  of  his  domesticks  as  entrusted  to  his  care. 
He  will,  therefore,  order  his  affairs  so  as  may  give 
them  most  leisure  and  opportunity  for  hallowing  the 
Lord's  day,  and  use  his  authority  in  enforcing  such 
observance  of  it.f  He  will  read  the  Scriptures  to  them, 
and  join  with  them  in  family-prayer;  and  he  will  ar- 
range his  daily  plans  in  subserviency  to  that  grand 
concern,  and  avoid  whatever  may  prejudice  their  minds 


*  Matt,  viii.  5 — 9. 


t  Gen.  xvifi.  19. 


428        ON  the  believer's  attention 


against  it.  He  will  watch  over  their  morals  and  prin- 
ciples, and  exclude  from  among  them  infectious  com- 
panions as  much  as  possible.  Thus  he  will  make  fami- 
ly religion  the  cement  of  family  peace;  and  not  only 
aim  to  influence  his  servants  by  love  to  willing  obedi- 
ence, but  to  give  them  cause  to  bless  the  day  when 
they  entered  his  doors,  both  in  this  world  and  for 
ever.* 

Many  other  relative  duties  might  be  discussed;  but 
this  topick  has  already  occupied  a  full  proportion  of  the 
limits  prescribed  to  these  Essays. — Subjects  are  re- 
quired to  obey  the  lawful  commands  of  magistrates, 
to  respect  their  persons,  and  revere  their  authority  as 
God's  ordinance;  not  to  speak  evil  of  them:  to  pay 
them  tribute  conscientiously;  to  pray  for  them;  and  to 
study  to  be  quiet  and  mind  the  duties  of  their  station. f 
— The  duty  of  rulers  and  magistrates,  as  far  as  it  falls 
under  our  plan,  will  be  mentioned  in  an  Essay  on  the 
improvement  of  talents,  t  The  poor  should  behave 
with  respect  to  the  rich,  without  envying,  coveting,  or 
repining.  The  rich  should  be  courteous,  condescend- 
ing, compassionate,  and  liberal  to  the  poor;  and  set 
them  an  edifying  example  of  piety. — The  young 
should  behave  with  modesty,  deference,  and  attention 
to  the  old,  especially  to  such  as  are  godly,  however 
poor  they  may  be.  The  aged  should  temper  gravity 
and  seriousness  with  cheerfulness  and  kindness,  in 
their  conduct  to  the  young. — The  faithful  pastor  will 


•Actsx.  7,  22.    Eph.  vi.  9.    Col.  if.  1. 

t  See  Impartial  Statement  of  Scripture  Doctrine,  in  respect  of 
Civil  Government  and  the  Quizes  of  Subjects,  by  the  Author. 
Vol.  3.  of  this  Collection.  .  |  Essay  xxii. 


TO  RELATIVE  DUTIES. 


429 


study  from  the  Scriptures,  his  duty  to  his  flock;  and 
the  consistent  christian,  will,  even  in  this  relaxed  day, 
consider  himself  as  bound  to  honour,  love,  and  attend 
to  his  faithful  pastor. — In  a  word,  true  Christianity  will 
influence  every  man  to  fill  up  his  station,  in  the  family, 
in  the  church,  and  in  the  community,  to  the  glory  of 
God,  and  the  common  benefit  of  the  whole:  and  all 
that  comes  short  of  this,  is  the  effect  of  remaining 
contrariety  to  its  heavenly  principles,  in  the  judgment 
and  dispositions  of  true  christians,  and  among  those 
"  who  name  the  name  of  Christ,  but  depart  not  from 
"  iniquity." 


ESSAY  XXIT. 


On  the  Christian's  improvement  of  his  Talents. 


When  the  humble  penitent  has  obtained  peace  of 
conscience  by  faith  in  Christ,  and  enjoys  a  prevailing 
hope  of  eternal  life;  he  will  be  disposed,  in  proportion 
as  his  views  are  distinct  and  consistent  to  enquire  se- 
riously, by  what  means  he  may  most  effectually  glo- 
rify the  God  of  his  salvation,  and  do  the  greatest  good 
to  mankind,  during  the  remainder  of  his  days.  For, 
"  the  love  of  Christ"  in  dying  on  the  cross  to  deliver 
sinners  from  the  wrath  to  come,  and  to  purchase  for 
them  everlasting  felicity;  and  in  calling  him  to  partake 
of  so  inestimable  a  blessing,  "  will  constrain  him — 
"  to  live  no  longer  to  himself,  but  to  Him  w  ho  died 
"  for  him  and  rose  again."  This  will  induce  him  to 
consider  very  attentively,  what  advantages  or  oppor- 
tunities his  situation  affords,  of  promoting  the  honour 
of  the  Redeemer's  name;  the  peace,  purity,  and  en- 
largement of  his  kingdom;  the  comfort  and  edification 
of  his  people;  and  the  welfare,  temporal  and  eternal, 
sion  may  be  ascertained,  and  the  degree  of  his  grace 


ON  THE  CHRISTIAN'S  IMPROVEMENT,  &C  431 

of  the  human  species.  These  opportunities  and  ad- 
vantages are  commonly  called  talents,  from  the  para- 
ble which  our  Lord  spoke  on  this  subject;*  and 
doubtless  this  portion  of  Scripture,  and  that  coincident 
ivith  it,f  relate  entirely  to  the  subject  undef  considera-- 
tion,  and  cannot  reasonably  be  thought  to  point  out 
the  method  of  salvation,  as  if  the  improvement  of  na- 
tural powers  or  common  grace  could  merit  or  procure 
special  grace,  as  some  have  confusedly  argued.  For, 
indeed,  special  grace  produces  the  inclination  and 
disposition  to  use  natural  powers  and  all  other  advan- 
tages, aright. 

There  are  various  endowments  and  opportunities, 
which  may  be  improved  to  the  best  of  purposes;  but 
which  wicked  men  employ  in  gratifying  their  base 
lusts,  to  the  increase  of  their  own  guilt,  and  the  injury 
of  all  around  them;  and  which  formal  professors  of 
religion,  who  harbour  hard  thoughts  of  God  and  a  se- 
cret dislike  to  his  service,  bury,  as  it  were,  in  the 
earth.  Of  these  the  true  disciple  of  Christ  Av  ill  avail 
himself;  and  by  occupying  with  the  talent  entrusted  to 
him,  he  will  become  as  "  the  light  of  the  world," 
and  "the  salt  of  the  earth. "J  Every  one  has  some 
measure  of  these  advantages  afforded  him,  according 
to  the  appointment  of  infinite  wisdom,  which  also  as- 
signs to  each  person  his  station  in  the  church  and  in 
the  community:  and  if  a  man  profess  the  gospel,  the 
use  he  makes  of  these  advantages  is  one  of  the  most 
decisive  tests,  by  which  the  sincerity  of  that  profes- 


*  Matt.  xxv.  14 — 30. 
\  Matt.  v.  13—16. 


t  Luke  xix.  1 1 — 27. 


432 


ON  THE  CHRISTIAN'S 


estimated.*  But  the  improvement,  and  not  the  num- 
ber of  his  talents,  will  be  considered  in  the  decision: 
w  he  that  is  faithful  in  that  which  is  least  is  faithful  also 
"  in  much:*'f  and  whilst  the  servant,  to  whom  many 
talents  have  been  entrusted,  may  be  more  extensively 
useful,  he  that  hath  improved  a  very  small  proportion 
will  be  equally  favoured  by  his  Lord.  The  poor  wi- 
dow's two  mites  may  be  more  evidential  of  sincere 
love  and  fervent  zeal,  than  the  liberal  donations  of  the 
affluent. 

Every  thing  almost,  which  we  are,  or  possess,  or 
meet  Avith,  may  be  considered  as  a  talent:  for  a  good 
or  a  bad  use  may  be  made  of  all  natural  endowments 
or  providential  appointments;  or  they  may  remain  un- 
occupied through  inactivity  and  selfishness. — Time, 
health,  vigour  of  body,  and  the  power  of  exertion, 
and  ability  to  endure  fatigue;  the  natural  and  acquired 
abilities  of  the  mind,  skill  in  any  lawful  art  or  science, 
and  the  capacity  for  close  mental  application:  the  gift 
of  speech,  and  that  of  speaking  with  fluency  and  pro- 
priety, and  in  a  convincing,  attractive,  or  persuasive 
manner;  wealth,  influence,  or  authority;  a  man's  situ- 
ation in  the  church,  in  the  community,  or  in  relative 
life:  and  the  various  occurrences,  which  make  way  for 
him  to  attempt  any  thing  of  a  beneficial  tendency: 
these, and  many  others  that  can  scarcely  be  enumerated, 
are  talents  which  the  consistent  christian  will  improve 
to  the  glory  of  God  and  the  benefit  of  mankind.  Nay, 
this  improvement  procures  an  increase  of  talents,  and 


*  2  Cor.  viii.  7,  8.  James  ii.  24 — 26.  1  John  iii.  17 — 20. 
t  Luke  xvi.  9—12. 


IMPROVEMENT  OF  HIS  TALENTS.  433 

gives  a  man  an  accession  of  influence,  and  an  accumu- 
lating power  of  doing  good:  because  it  tends  to  esta- 
blish his  reputation  for  prudence,  piety,  integrity,  sin- 
cerity, and  disinterested  benevolence;  it  gradually  forms 
him  to  an  habitual  readiness  to  engage  in  beneficent 
designs,  and  to  conduct  them  in  a  gentle,  unobtrusive, 
and  unassuming  manner;  it  disposes  others  to  regard 
him  with  increasing  confidence  and  affection,  and  to 
approach  him  with  satisfaction;  and  it  procures  for 
him  the  countenance  of  many  persons,  whose  assist- 
ance he  can  employ  in  accomplishing  his  own  saluta- 
ry purposes.  For,  as  far  as  we  are  consistent  in  our 
views  of  our  calling  and  business  in  the  world,  we 
shall,  both  in  the  concerns  of  our  own  salvation,  and 
in  endeavouring  to  be  useful,  imitate  the  skilful  ma- 
riner; who  always  keeps  his  port  in  mind,  and  gets 
forward  in  his  voyage,  by  making  use  of  every  wind, 
and  availing  himself  to  the  utmost,  of  every  circum- 
stance that  arises  from  currents  and  tides,  to  accom- 
plish his  purpose.  We  shall,  however,  obtain  a  more 
distinct  view  of  the  subject,  by  selecting  a  specimen 
of  these  talents,  and  the  improvement  of  which  they 
are  capable. 

I.  Power  and  authority  constitute  a  most  important 
trust,  committed  by  the  Great  Ruler  of  the  Universe 
to  some  of  the  human  race  for  the  benefit  of  the  whole, 
and  of  every  individual  as  far  as  consistent  with  it. 
The  Scripture  represents  all  power  as  originally  deriv- 
ed from  God;  and  all  rulers  as  the  ministers  of  his  pro- 
vidence in  governing  the  world,  who  must  render  an 
account  to  Him,  both  of  the  manner  in  which  thev  ac- 

Vol.  V.  3  K 


434 


ON  THE  CHRISTIAN'S 


quired  dominion,  and  die  way  in  which  they  governed. 
Waving,  therefore,  all  questions  on  these  subjects,  it 
suffices  to  say,  that  too  many,  who  in  any  way  have 
exercised  authority  over  their  brethren,  have  made  a 
very  bad  use  of  it.  Ambition,  vain-glory,  lust  of  do- 
minion, rapacity,  caprice,  envy,  furious  anger,  or  dire 
revenge,  superstition,  or  impiety,  have  often  influenced 
them  to  employ  the  power  intrusted  to  them,  in  excit- 
ing and  waging  bloody  wars,  destructive  to  their  sub- 
jects, as  well  as  to  foreigners;  in  oppressing  and  bur- 
dening the  poor,  in  favouring  the  exactions  and  op- 
pressions which  they  ought  to  have  crushed;  in  pro- 
tecting and  advancing  the  men  whom  they  should  have 
punished;  in  harassing  those  whom  it  was  their  duty 
to  have  protected;  or  in  persecuting  their  peaceable 
subjects  for  their  religious  opinions;  and  thus  aug- 
menting, by  various  ways,  the  miseries  which  they 
were  exalted  on  purpose  to  remedy. — There  have 
also  been  some  who,  as  princes  or  magistrates,  have 
upon  the  whole  behaved  negatively  well:  they  have 
not  waged  unnecessary  wars,  or  molested  their  sub- 
,  jects  by  oppressions  or  persecutions;  but  have  been 
peaceably  contented  with  the  splendour,  dignity,  and 
pleasures  of  their  station,  and  have  left  it  to  their  ser- 
vants to  keep  the  machine  of  government  in  motion. 
They  have  indeed  done  far  less  mischief  than  some 
others;  but  they  have  not  done  the  good  incumbent  on 
them;  nor  prevented  the  evil  which  has  been  done, 
perhaps  under  the  sanction  of  their  names,  and  which 
they  ought  strenuously  to  have  opposed;  so  that  they 
.  may  be  justly  said  to  "  have  buried  their  talent  in  the 
"  earth." — Other  rulers  and  magistrates,  from  natural 


IMPROVEMENT  OF  HIS  TALENTS. 


435 


principles,  have  made,  in  some  measure,  a  salutary 
use  of  their  authority.  They  have  enacted  good  laws, 
and  administered  justice  with  a  considerable  degree  of 
impartiality;  they  have  taken  care  to  preserve  their 
country  from  foreign  enemies;  and  yet  have  avoided 
war  as  far  as  they  consistently  could,  from  a  wise  pre- 
ference of  the  blessings  of  peace  above  the  advantages 
arising  from  the  most  splendid  victories.  They  have 
relieved  the  people  from  burdensome  taxes,  and  de- 
fended the  poor  from  oppressions,  and  the  pious  from 
persecutions;  and,  by  thus  providing  for  the  temporal 
welfare  of  the  state,  they  have  obtained  the  endearing 
title  of '  Fathers  to  their  people.'  The  real  Christian, 
when  placed  in  authority,  will  carefully  imitate  this 
conduct  from  higher  motives:  and  he  will  unite  with 
it  an  uniform  endeavour  to  render  his  whole  adminis- 
tration subservient  to  the  interests  of  true  religion; 
and  this  constitutes  the  proper  improvement  of  his  ta- 
lents. 

But  not  only  "the  king  as  supreme,"  is  intrusted 
with  this  talent:  for  all  his  counsellors  and  ministers  of 
state,  the  members  of  the  legislature,  and  the  magis- 
trates from  the  highest  to  the  lowest,  have  a  degree  of 
power  and  authority  vested  in  them  by  the  great  Ruler 
and  Judge  of  the  world,  and  to  him  they  must  be  ac- 
countable for  the  use  which  they  make  of  it.  As  they 
are  placed  in  a  conspicuous  situation,  multitudes  scru- 
tinize their  conduct,  either  to  censure  or  to  imitate  it; 
and  consequently  their  example  becomes  proportion- 
ably  more  important.  This  will  be  an  additional  mo- 
tive to  the  true  Christian,  to  walk  circumspectly  and 
accurately;  to  show  himself  a  pattern  of  a  reverential 


436 


ON  THE  CHRISTIAN  :S 


regard  to  the  name,  the  day,  the  word,  the  house,  and 
the  ordinances  of  God;  of  sobriety,  temperance,  mo- 
deration, and  beneficence,  in  thr  use  of  outward  things; 
of  equity,  punctuality,  sincerity,  and  fidelity,  in  all  his 
transactions,  promises,  and  engagements;  of  meekness, 
condescension,  courteousness,  kindness,  and  compas- 
sion in  all  his  deportment;  and  of  attention  to  his  do- 
mesticks,  and  to  all  the  duties  of  relative  life.  He  will 
endeavour  to  unite  wisdom,  firmness,  and  justice,  with 
candour  and  clemency,  in  his  public  conduct;  to  ma- 
nifest a  disinterested,  impartial  spirit,  to  be  the  patron 
of  the  poor,  the  oppressed,  and  the  friendless;  without 
respecting  the  persons,  or  fearing  the  unmerited  dis- 
pleasure of  the  rich  and  powerful;  and  to  cleave  to 
"what  is  right,  without  warping,  even  when  his  con- 
duct excites  the  censures  and  clamours  of  an  ill-judg- 
ing multitude.  His  principles  will  influence  him  "  to 
"  love  righteousness  and  hate  iniquity,"  to  promote, 
to  the  utmost,  the  peace  of  nations,  the  good  order  of 
the  community,  and  the  temporal  advantage  of  all  ranks 
of  men  in  it.  But  they  will  also  dispose  him  to  render 
all  this  subservient  to  still  more  important  purposes; 
and  he  will  aim  "  to  adorn"  and  recommend  M  the 
"  doctrine  of  God  our  Saviour  in  all  things;"  to  sof- 
ten men's  prejudices,  and  silence  their  clamours,  and 
to  win  their  attention  to  it,  by  making  them  feel  its 
benign  effects,  lie  will  not,  indeed,  attempt  to  com- 
pel any  man  to  assent  to  his  creed,  or  conform  to  his 
mode  of  worship;  for  this  can  only  make  hypocrites: 
but  many  things  may  be  done  by  those  in  authoritv, 
to  promote  religion,  consistently  with  the  most  com- 
plete toleration.  They  ma}-  very  properly  repress,  by 


IMPROVEMENT  OF  HIS  TALENTS. 


437 


coercive  means,  various  kinds  of  vice  and  impiety,  and 
endeavour  to  exterminate  the  seminaries  and  haunts 
of  profligacy  and  villany,  and  the  schools  of  blasphe- 
my and  profaneness.  They  may  furnish  the  endowed 
seats  of  learning  with  teachers  of  sound  principles  and 
good  morals;  and  countenance  every  reasonable  plan 
for  the  good  education  of  youth,  and  especially  for  in- 
structing the  children  of  the  poor.  They  may  protect 
from  insults,  and  liberate  from  restraints,  such  minis- 
ters of  the  gospel, "  as  labour  in  the  word  and  doctrine; " 
and  favour  their  being  placed  in  extensively  useful  si- 
tuations. They  may  select  young  persons,  who  give 
evidences  of  piety  and  ability,  and  assist  them  in  ob- 
taining that  learning,  from  which  their  circumstances 
would  otherwise  exclude  them.  They  may  render  the 
admission  into  the  ministry  open  to  able  conscientious 
men,  and  close  it  against  the  vicious,  the  ignorant,  and 
the  mercenary.  They  may  show  a  decided  regard  to 
upright,  diligent,  and  pious  ministers,  who  differ  from 
them  in  some  forms  or  sentiments;  and  a  marked  dis- 
approbation of  the  negligent  and  profligate,  who  pre- 
tend to  be  of  their  judgment.  Thus  authority  may  be 
improved  as  a  talent,  in  promoting  the  cause  of  truth 
and  piety;  in  the  religious  instruction  of  the  people  at 
large;  in  preventing  the  effects  of  the  indolence,  care- 
lessness, ignorance,  and  vice  of  those  who  ought  to 
instruct  them;  and  in  countenancing  such  as  would  do 
all  in  their  power  for  this  purpose. 

Books  may  also  be  dispersed,  and  multitudes  taught 
to  read.  The  attendance  on  divine  worship  may  be 
encouraged,  and  every  thing  discountenanced  that 
tends  to  keep  men  from  it.  Prisons,  work-houses,  hos- 


438 


ON  THE  CHRISTIAN'S 


pitals,  the  army  and  the  navy,  may  be  supplied  with 
diligent,  able,  and  pious  teachers:  and  various  societies 
and  plans  may  be  formed  and  adopted,  to  promote 
this  great  end,  by  rulers  and  magistrates  who  are  zeal- 
ous lor  the  honour  of  Christ,  and  the  interests  of  pure 
and  undeiiled  religion;  and  yet  every  man  be  allowed 
to  worship  God  according  to  his  conscience;  and  care 
also  taken  not  to  allure  mercenary  men  to  an  unprinci- 
pled conformity.  Thus  the  pious  rulers  of  Judah,  ac- 
cording to  the  dispensation  under  which  they  lived,  re- 
strained vice  and  idolatry,  and  supported  the  worship 
of  Jehovah,  from  Moses,  Joshua,  Samuel,  and  David, 
even  to  Nehemiah:  and  true  religion  uniformly  flour- 
ished, in  proportion  to  their  prudent  and  pious  endea- 
vours. Nor  would  it  be  easy  to  assign  a  reason  why 
the  same  talent  may  not  be  improved  to  similar  pur- 
poses by  Christian  rulers,  according  to  the  genius  of 
the  new  dispensation;  except  it  be  thought,  that  be- 
cause many  have  abused  it  by  intolerance  and  tyran- 
ny, all  the  rest  ought  to  bury  it  in  the  earth!  a  conclu- 
sion well  suited  to  the  lukewarm  indifference,  which, 
in  this  age,  hath  succeeded  to  fiery  zeal  and  cruel  bi- 
gotry, and  assumed  the  dignified  name  of  moderation! 
But  all  judicious  Christians  will,  nevertheless,  continue 
to  beseech  the  Lord  to  make  all  kings  and  rulers,  like 
Jehoshaphat,  Hezekiah,  and  Josiah;  that  they  may  be 
"  nursing  fathers  to  the  church;"  and  neither  spare 
pains  nor  expense  to  disperse  the  know  ledge  of  God's 
word  by  able,  faithful  men,  throughout  whole  na- 
tions.* But  let  this  suffice  on  a  subject,  coincident, 


*  2  Chron.  xvii.  7 — 10.  xxix — xxxii.  Neh.  viii. 


IMPROVEMENT  OF  HIS  TALENTS. 


439 


indeed,  -with  the  plan,  but  in  some  respects,  perhaps, 
out  of  the  sphere  of  these  Essays. 

II.  Natural  abilities,  and  acquired  knowledge,  con- 
stitute a  talent  of  great  importance;  as  they  confer  a 
distinguished  reputation,  and  as  they  qualify  a  man  to 
propagate  with  effect  whatever  principles  he  adopts. 
Nor  is  there  any  essential  difference  in  this  respect, 
between  the  more  solid,  and  the  more  showy  kinds  of 
genius  and  accomplishment;  for  each  gives  a  propor. 
tionable  degree  of  influence  in  different  circles.  Phi- 
losophers, poets,  orators,  historians,  and  other  learned 
and  ingenious  men,  possess  a  peculiar  advantage  for 
giving  a  good  or  bad  bias  to  the  sentiments  and  con- 
duct of  mankind;  though  much  less  ability  will  enable 
a  man  to  do  extensive  mischief,  than  is  requisite  for 
enlarged  usefulness;  because  our  fallen  nature  pow- 
erfully inclines  to  that  side.  But,  alas!  it  has  been 
abundantly  proved,  that  far  more  abuse  distinguished 
talents,  than  make  even  a  tolerable  improvement  of 
them:  and  the  fatal  success  with  which  the  deformity 
of  vice,  and  the  unreasonableness  of  impiety  and  infi- 
delity, have  been  varnished  over  by  vain  reasonings, 
ingenious  misrepresentations,  and  empty  declamations, 
set  off  with  all  the  charms  of  style  and  the  authority  of 
deep  erudition:  and  with  which  the  violations  of  God's 
law,  the  neglect  of  his  worship,  and  the  contempt  of 
his  gospel  have  been  disseminated,  by  men  of  genius 
and  learning,  in  books  of  all  kinds  and  on  all  subjects, 
can  never  be  sufficiently  lamented.  Nor  has  superior 
eminence  in  painting,  sculpture,  or  other  elegant  arts; 
or  the  charms  of  engaging  conversation;  or  the  fasci- 
nating powers  of  music;  or  the  talent  for  fine  speak- 


440 


ON  THE  CHRISTIAN'S 


ing;  or  that  tor  theatric  imitation  of  nature  and  real  life, 
been  less  fatally  abused.  If  then  every  one  must  give 
an  account  to  God,  for  the  use  he  makes  of  his  natu- 
ral and  acquired  endowments  and  for  the  consequen- 
ces of  all  his  actions,  such  as  have  employed  '  talents 
k  angel-bright,'  during  their  whole  lives,  in  doing  the 
work  of  evil  spirits,  by  poisoning  the  principles,  and 
corrupting  the  morals  of  w  hole  nations,  and  of  suc- 
cessive ages,  will  one  day  receive  a  dreadful  recom- 
pense for  those  works,  which  have  given  them  the 
most  flattering  celebrity  among  their  ill-judging  fellow- 
mortals! — A  man  may,  however,  employ  such  endow- 
ments in  a  comparatively  inoffensive  manner,  and  yet 
fall  very  short  of  improving  his  talents.  He  may  so 
yield  to  indolence,  diffidence,  and  love  of  retirement, 
or  be  so  incapable  of  coming  up  to  that  standard  of 
excellency  w  hich  he  hath  fixed  for  himself;  that  he 
may  totally  slip  his  opportunity  of  usefulness;  waste 
the  day  of  life  in  doing  nothing  to  any  purpose;  live 
plausibly  to  himself;  and,  instead  of  "  occupying  with 
"  his  Lord's  money,"  or  even  "  giving  it  to  the  ex- 
"  changers,"  he  may  "  hide  it  in  a  napkin,"  and 
"  bury  it  in  the  earth."  We  must  not  indeed  conclude, 
that  all  who  are  reprehensible  in  this  way  are  "  wick- 
"  ed  and  slothful  servants"  in  their  whole  character:  yet 
our  Lord's  language  on  this  subject,  and  the  exam- 
ples of  those  who  on  a  death-bed  have  mourned  over 
the  opportunities  of  usefulness  which  were  then  for 
ever  gone,  should  teach  every  disciple  to  be  diligent 
"  while  the  day  lasteth,  and  before  the  night  cometh 
41  in  which  no  man  can  work." 

But  evangelical  principles  will  influence  the  consist- 


IMPROVEMENT  OF  HIS  TALENTS. 


441 


ent  believer,  whilst  careful  not  to  over-rate  his  talents, 
seriously  to  inquire  what  advantages  they  give  him  for 
glorifying  God  and  doing  good;  and  to  endeavour  to 
avail  himself  of  them,  without  yielding  to  inactivity,  de- 
spondency, fear  of  difficulties,  or  regard  to  the  praise 
of  men.  A  person  of  this  character,  who  is  held  in  es- 
timation for  learning  or  genius,  may  be  very  useful, 
even  by  sanctioning  with  his  decided  approbation  the 
faithful  ministers  of  Christ;  by  recommending  instruc- 
tive publications;  and  by  professing  and  pleading  for 
the  doctrines  of  genuine  Christianity,  answering  ob- 
jections to  them,  and  stating  them  in  a  clear  and  scrip- 
tural manner.  His  character  will  introduce  him  to 
numbers,  from  whom  his  undistinguished  brethren 
are  excluded;  and  give  a  sphere  of  activity  in  which 
he  may  subserve  the  temporal  interests  of  mankind: 
and  his  principles  will  influence  him  to  improve  these 
advantages,  that  with  prudent  zeal  he  may  recommend 
the  gospel  to  them.  As  books  written  by  ministers  of 
religion  are  read  with  an  absurd  prejudice;  (for  who 
objects  to  a  treatise  on  medicine,  because  it  was  writ- 
ten by  an  eminent  practitioner  in  physic?)  so  the  learn- 
ed and  ingenious  among  the  laity  may  do  eminent  ser- 
vice, by  a  testimony  from  the  press  to  the  truths  of 
religion,  which  will  not  have  this  prejudice  to  encoun- 
ter: and  the  poor  especially  will  be  exceedingly  pre- 
possessed in  favour  of  such  plain  tracts,  as  men  of  this 

'  character  condescend  to  write  and  disperse  among 
them.  And  surely  none  will  deliberately  maintain,  that 
superior  talents  may  be  better  employed,  than  in  re- 

'  commending  those  things  "  which  angels  desire  to  look 
"  down  into;"  and  in  glorifying  Christ  and  promoting 
Vol.  V.  3L 


442 


ON  THE  CHRISTIAN'S 


the  salvation  of  souls.  Learned  men  might  also  do  emi- 
nent service,  if  they  would  infuse  into  those  approved 
publications  on  various  subjects,  by  which  they  attract 
the  attention  of  mankind,  a  savour  of  evangelical  re- 
ligion; as  an  antidote  to  the  poison  conveyed  in  the 
poems,  histories,  and  scientific  treatises,  which  are 
sent  out  by  the  enemies  of  revealed  truth. — In  short, 
the  consistent  Christian  will  take  care  not  to  abuse  his 
endowments  in  any  way  to  do  mischief  to  mankind, 
whatever  lucre  or  credit  it  might  procure  him;  and  he 
will  endeavour,  with  persevering  diligence,  to  do  good 
in  the  world  by  every  means  in  his  power:  and  if  he 
have  only  a  mediocrity  of  talent,  he  will  occupy  with 
it  according  to  the  duty  of  his  station,  as  one  who  ex- 
pects the  coming  of  his  Lord,  and  desires  to  be  num- 
bered with  those  faithful  servants  whom  he  will  bid  to 
enter  into  his  joy. 

III.  The  pastoral  office  is  a  subject  of  too  great  im- 
portance, to  admit  of  any  adequate  discussion  in  this 
place.  Yet,  as  a  talent  that  demands  improvement,  it 
must  not  be  wholly  omitted.  Such  persons,  as  have 
been  mentioned,  mav  often  be  led  to  examine  how  far 
the  due  improvement  of  their  talents  may  require  them 
to  enter  into  this  sacred  office;  and  though  many  con- 
siderations mav  induce  them  to  decline  it;  vet  the  love 
of  ease  and  lucre,  or  the  fear  of  contempt,  should  not 
deter  them.  The  sacred  ministry  is,  in  all  respects,  a 
good  work;  and  he  who  desires  to  be  the  Lord's  stew- 
ard in  so  important  a  concern,  should  carefully  scruti- 
nize his  motives  and  intentions,*  and  seek,  with  unre- 
mitting diligence  and  fervent  prayer,  every  qualifica- 


IMPROVEMENT  OF  HIS  TALENTS.  443 

lion  for  the  due  performance  of  it.  Alas!  what  num- 
bers utterly  neglect  these  things,  and  rush  into  this 
most  sacred  and  important  office,  from  the  low  est  mo- 
tives, and  in  the  worst  manner  imaginable!  Let  us 
pity  and  pray  for  them,  for  in  general,  "  they  know 
"  not  what  they  do;"  and  perhaps  they  who  design 
them  for  this  profession,  and  they  who  concur  in  ad- 
mitting them  into  it,  have  the  greater  guilt. 

The  Apostle's  message  to  Archippus  may  be  con- 
sidered as  addressed  to  all  who  are  actually  entered: 
"  Take  heed  to  the  ministry  which  thou  hast  received 
"  of  the  Lord,  that  thou  fulfil  it."*  Such  are  "  stew- 
"  ards  of  the  mysteries  of  God;"  ambassadors  for 
Christ  to  sinners;  watchmen  to  give  warning,  as  they 
will  answer  for  it  at  their  peril;  shepherds  "  to  feed  the 
"  flock  of  God,  which  he  hath  purchased  with  his 
"  blood;"  labourers  in  his  vineyard,  and  builders  in 
his  holy  temple.  Surely  then  they  who  have  received 
such  a  ministry,  should  renounce  "  the  works  of  dark- 
"  ness,"  and  "  the  hidden  things  of  dishonesty;"  they 
"  should  take  heed  to  themselves  and  to  their  doc- 
"  trine;"  V  and  they  should  labour  and  not  faint," 
but  "  endure  hardship,"  and  face  danger  "  as  good 
*<  soldiers  of  Jesus  Christ."  They  should  be  "instant 
"  in  season  and  out  of  season;"  and  laying  aside  all 
worldly  pleasures,  diversions,  and  pursuits;  all  avarice, 
ambition,  and  mere  secular  studies,  which  subserve 
not  the  end  of  their  holy  calling;  they  should  devote 
their  hours,  health,  abilities,  and  influence  to  the  ser- 
vice of  the  sanctuary,  "  giving  themselves  wholly 


*  Col.  iv.  17. 


444 


ON  THE  CHRISTIAN'S 


"  thereunto."  Nothing,  however  lucrative,  creditable, 
or  congenial  to  their  taste,  should  engross  those  pow- 
ers and  that  time,  which  they  have  most  solemnly  en- 
gaged to  employ  in  seeking  the  salvation  of  souls:  for 
the  desire  of  spending  their  lives  in  this  good  work, 
in  preference  to  more  lucrative  and  easy  situations, 
seems  to  be  that  very  call  of  the  Holy  Ghost,  by  which 
men  are  indeed,  "  moved  to  take  this  sacred  office 
!(  upon  them." 

The  consistent  believer,  therefore,  whether  his  of- 
fice in  the  church  be  more  exalted  or  more  obscure, 
will  certainly  endeavour  to  improve  it  as  a  talent,  by 
all  means  in  his  power,  and  with  steady  perseverance. 
His  example,  domestick  concerns,  converse,  doctrine, 
publick  ministry,  private  labours  from  house  to  house, 
attention  to  the  instruction  of  children,  influence  over 
his  brethren  in  the  ministry,  occasional  services,  em- 
ployment of  time  spared  from  necessary  duties,  or 
money  saved  from  current  expenses,  will  all  be  ad- 
verted to  in  subserviency  to  the  end  he  has  in  view; 
he  will  delight  in  his  work,  study  the  Scriptural  rules 
and  examples  for  his  conduct,  and  pray  to  be  made 
an  able  minister  of  Jesus  Christ.  But  they,  who  are 
concerned  in  this  subject,  may  easily  enlarge  on  these 
hints  in  their  private  meditation. 

IV.  Wealth  is  a  talent  intrusted  by  the  great  Pro- 
prietor of  the  world  to  some  for  the  good  of  many.  It 
is,  indeed,  commonly  so  wasted  in  gratifying  all  the 
senses  and  appetites,  "  the  lust  of  the  flesh,  the  lust 
"  of  the  eye,  and  the  pride  of  life;"  or  so  hoarded  up 
in  idolatrous  avarice,  that  it  is  considered  in  Scripture 


IMPROVEMENT  OF  HIS  TALENTS.  445 


as  exceedingly  dangerous  to  the  souls  of  those  who 
possess  it.*  Yet  the  wise  man  had  reason  to  say,  that 
¥  money  answereth  all  things,"f  as  it  may  be  exten- 
sively useful  to  others,  and  thus  eventually  profitable 
to  the  faithful  steward  himself;  and  "  the  w  isdom  that 
"  is  from  above,"  will  teach  the  Christian  to  make 
this  use  of  it.  The  wealthy  are  not  required  in  Scrip- 
ture to  part  with  their  estates;  nor  is  it  generally  ad- 
visable to  abolish  all  distinction  between  them  and  their 
inferiors  in  their  style  of  life.  Nay,  such  men  as  are 
engaged  in  lucrative  business,  provided  it  be  lawful 
and  they  are  on  their  guard  against  its  snares,  will  ge- 
nerally be  more  useful  by  carr}  ing  it  on  as  the  Lord's 
servants,  and  using  its  profits  as  his  stewards;  than  by 
retiring  from  it  in  the  prime  of  life,  to  a  situation 
which  perhaps  hath  not  fewer  snares,  and  certainly  in- 
ferior advantages  for  doing  good. — The  consistent 
believer,  however,  will  be  influenced  by  his  principles 
to  retrench  a  variety  of  superfluous  expenses,  and  ex- 
ceedingly to  moderate  his  desires  of  providing  for  his 
family,  that  he  may  raise  a  fund  for  charitable  and  pi- 
ous uses;  and  whilst  he  shows  a  readiness  for  every 
good  work,  by  which  the  wants  and  miseries  of  men 
may  be  relieved;  he  will  especially  endeavour  to  ren- 
der all  his  liberality  subservient  to  the  more  important 
interests  of  religion.  This  may  be  attempted  by  dis- 
seminating divine  truth  in  the  world,  as  the  only  seed 
of  genuine  piety  and  holiness,  dispersing  useful  books, 
•assisting  in  the  religious  education  of  children,  train- 


*  Matt.  xix.  23—26.  1  Tim.  vi.  9,  10.  17— 20. 
t  Ecclcs.  x.  19. 


446 


ON  THE  CHRISTIAN'S 


ing  up  pious  young  men  for  the  ministry,  or  in  vari- 
ous ways  promoting  the  faithful  preaching  of  the 
gospel.  Wealth  gives  a  man  influence  also;  and  the 
affluent  Christian  may  use  this  influence  to  important 
purposes;  and  when  the  leisure  it  affords  is  accompa- 
nied by  a  suitable  turn  of  mind,  he  may  do  more  good 
by  an  edifying  example,  pious  converse,  and  prudent 
efforts,  in  his  own  sphere,  (from  which  others  are  often 
excluded,)  than  by  retiring  from  it,  even  though  he 
should  expend  in  charity  what  would  be  saved  by  that 
measure.  His  conduct  may  likewise  be  rendered  very 
useful  among  his  tenants,  domesticks,  and  neigh- 
bours: and  if  he  frequently  disperse  his  charity  with 
his  own  hands,  accompanied  by  his  pious  exhorta- 
tions, and  affectionately  serious  discourse,  it  will  have 
a  vast  effect  in  conciliating  men's  minds  to  his  reli- 
gious principles.  But  indeed,  the  reflections  already 
made,  suffice  to  show  in  general  how  his  talent  may 
be  improved;  and  particulars  on  so  copious  a  subject, 
in  this  compendious  Essay,  can  scarcely  be  expected 
— only  it  may  be  added  that  far  more  should  be  thus 
employed,  than  commonly  is. 

They  also,  who  are  in  more  narrow  circumstances, 
yet  have  a  talent  to  improve  even  in  this  respect. 
Much  might  be  saved  from  superfluous  expenses  by 
most  Christians,  to  employ  in  those  good  w  orks  which 
are  "  through  Christ  Jesus  to  the  praise  and  glory  of 
"  God."  Nay,  such  as  labour  working  with  their 
hands,  are  expected  to  give  something  to  those  that 
are  in  want.* 


Eph.  iv.  28. 


IMPROVEMENT  OF  HIS  TALENTS.  447 

This  specimen  may  illustrate  what  is  meant  by 
"  the  improvement  of  talents."  Many  others  might 
properly  be  mentioned;  but  brevity  must  be  consult- 
ed.—  Time  is  an  universal  talent  which  every  Chris- 
tian should  redeem  from  useless  ways  of  killing,  that 
he  may  employ  it  in  some  beneficial  manner:  for  idle- 
ness is  intolerable  in  a  disciple  of  Him  who,  "  went 
"  about  doing  good."  Every  man  has  influence  in  his 
own  circle,  however  contracted,  and  may  approve  it 
to  good  purposes.  For  did  we  duly  consider  our  ob- 
ligation to  God  our  Saviour,  the  great  end  for  which 
our  lives  are  continued,  and  the  near  approach  of 
death;  a  desire  would  be  excited  in  our  hearts  to  live 
to  his  glory,  and  to  serve  our  generation;  and  this 
would  influence  us  to  improve  all  our  advantages  to 
this  purpose.  And  were  every  professor  of  the  gospel 
"  thus  steadfast,  unmoveable,  always  abounding  in  the 
"  work  of  the  Lord;''  the  blessed  effects  that  would 
follow,  may  in  a  measure  be  conceived,  but  can  ne- 
ver be  fully  estimated. 


ESSAY  XXIII 


On  Prayer. 

A  S  "  every  good,  and  every  perfect  gift  is  from 
"  above,  and  cometh  down  from  the  Father  of  lights;" 
so  none  of  those  things  that  accompany  salvation,  can 
be  done  in  a  proper  manner  and  to  good  effect,  ex- 
cept as  we  seek  communications  from  God  by  the 
prayer  of  faith.  It  must  therefore  be  essential  to  the 
design  of  this  compendious  publication,  to  treat  ex- 
pressly on  a  subject  of  such  great  use  and  import- 
ance. 

The  worship,  which  the  Lord  requires  of  us,  may 
be  distinguished  into  adoration,  thanksgiving,  and  sup- 
plication. Contemplating  the  glories  of  his  nature,  as 
displayed  in  his  works,  and  revealed  in  his  word,  we 
express  our  reverential  awe  of  his  greatness  and  ma- 
jesty, and  our  admiring  love  of  his  infinite  excellency, 
by  adoring  praises,  and  by  celebrating  the  honour  and 
harmony  of  all  his  attributes;  recollecting  our  personal 
obligations  unto  him,  as  our  Creator,  Providential  Be- 
nefactor,  and  Saviour;  we  declare  our  grateful  sense 


ON  PRAYER. 


449 


of  them  in  thanksgiving,  general  and  particular;  whilst 

the  desire  of  holiness  and  happiness,  and  the  love  of 
our  fellow  creatures,  joined  to  a  conviction  of  our 
weakness  and  poverty,  and  a  confidence  in  the  Lord's 
goodness  and  mercy,  dictate  prayers  for  ourselves  and 
others;  and  in  all  these  respects  we  render  to  the  Lord 
the  glory  due  to  his  name.  In  speaking  therefore  more 
particularly  concerning  prayer,  it  is  not  meant  to  ex- 
clude or  overlook  the  other  parts  of  divine  worship; 
but  rather  to  consider  them  as  connected  with  it,  and 
as  bearing  a  proportion  to  the  enlargement  of  our 
hearts,  "  in  making  our  requests  known  unto  God." 
Yet  as  prayer  is  especially  the  employment  of  poor 
and  helpless  sinners  on  earth,  and  the  introduction  to 
those  praises  and  thanksgivings,  which  are  anticipa- 
tions of  the  work  and  worship  of  heaven;  so  it  may 
be  proper,  in  this  piace,  to  confine  our  inquiries  prin- 
cipally to  this  part  of  divine  worship. 

Prayer,  in  its  very  nature,  is  the  expression  of  de- 
pendence, indigence,  desire,  and  expectation.  Petitions 
can  scarcely  be  offered  with  propriety  to  those,  on 
whom  a  man  has  no  kind  of  dependence.  The  rich 
will  rather  buy  than  beg;  but  he  that  has  no  money, 
and  is  unable  to  earn  any,  is  likely  to  be  induced  by 
necessity  to  the  humiliating  expedient  of  supplicating 
relief.  Yet  he  cannot  heartily  ask  those  things  of  which 
he  is  not  in  want,  or  which  lie  feels  no  desire  to  obtain. 
And  at  last,  whatever  his  dependence,  indigence,  or 
desires  may  be,  he  will  not  be  disposed  to  petition  any 
one,  whom  he  considers  as  totally  unable  or  unwil- 
ling to  relieve  him. 

Prayer,  therefore,  in  the  most  general  sense,  implies 

Vol.  V.  3  M 


450  ON  I'RAYEn. 

a  belief,  and  contains  an  acknow  ledgment,  of  the  be- 
ing and  perfections  of  God,  of  his  presence  with  us, 
and  of  our  dependence  on  him  for  "  life,  and  breath, 
"  and  all  things."  It  includes  a  consciousness  that  we 
are  insufficient  for  our  happiness;  that  we  cannot  de- 
fend ourselves  from  dangers  and  calamities,  nor  se- 
cure our  lives,  health,  limbs,  senses,  mental  powers, 
possessions,  and  relatives;  that  we  cannot  obtain  the 
sure  supply  of  all  our  wants,  nor  find  comfort  in  life 
or  death;  and  that  all  our  fellow  creatures  are  unable 
10  do  these  things  for  us.  It  further  supposes,  that  we 
earnestly  desire  the  things  for  which  we  pray;  and  be- 
lieve that  the  Lord  is  able,  and  hope  that  he  is  wil- 
ling, to  grant  the  requests  which  we  present  unto  him. 
"  He  that  cometh  unto  God,  must  believe  that  he  is, 
"  and  that  he  is  the  rewarder  of  them  that  diligently 
"  seek  him."*  It  is  therefore  evident,  that  all  who 
deny  the  particular  providential  government  of  God; 
and  so  ascribe  every  thing  to  second  causes,  inde- 
pendently producing  their  effects,  by  chance  or  neces- 
sity, as  to  exclude  the  immediate  operation  of  the 
Great  First  Cause,  cannot  with  any  propriety  of  lan- 
guage be  said  to  pray.  Whatever  sense  they  may  have 
of  their  indigence,  and  whatever  may  be  their  hopes 
and  desires,  they  cannot  feel  a  dependence  on  God, 
or  form  expectations  of  help  from  him;  and  every 
expression  which  seems  like  prayer,  is  either  used  by 
such  men  as  a  mere  expletive  without  meaning,  or  it 
must  be  a  virtual  renunciation  in  that  instance  of  their 
avowed  principles. 


*Heb.  xi.  6. 


ON  FRAYIu. 


451 


But  we  are  not  so  much  concerned  to  enquire  about 
the  prayer  that  might  be  offered  by  rational  creatures, 
who,  however  faultless,  are,  in  themselves,  indigent 
and  dependent;  as  about  that  of  fallen  and  ruined  sin- 
?iers:  for  such  we  all  are.  This  part  of  worship,  indeed, 
may  be  considered  as  a  duty  required  by  the  divine 
law:  for  the  command  "  of  loving  God  with  all  our 
"  hearts,"  certainly  requires  all  men  to  beg  of  him  to 
make  them  happy  in  his  favour  and  presence;  and 
sinners,  (if  allowed  to  hope  for  such  a  blessing,)  must 
surely  be  bound  to  desire  and  ask  for  this  forfeited 
felicity;  for  how  can  any  reasonable  being  be  sup- 
posed to  love  God  supremely,  who  does  not  desire, 
and  will  not  request  restoration  to  his  favour,  renewal 
to  his  image,  the  enjoyment  of  his  love,  and  the  ca- 
pacity of  glorifying  him? 

Nevertheless,  prayer  is  here  considered  especially 
as  a  mean  of  grace,  to  which  we  are  directed  and  en- 
couraged by  the  gospel.  It  is,  therefore,  in  this  sense, 
an  expression  of  our  entire  dependence  on  the  unme- 
rited mercy  of  God,  as  justly  condemned  transgres- 
sors, for  pardon,  acceptance,  and  all  things  pertaining 
to  eternal  salvation.  It  springs  from  "  poverty  of  spi- 
"  rit;"  or  a  humble  consciousness  that  we  are 
"  wretched,  and  miserable,  and  poor,  and  blind,  and 
<c  naked;"*  that  we  have  neither  wisdom,  righteous- 
ness, holiness,  strength,  nor  any  disposition  and  abili- 
ty for  those  things  to  which  we  are  exhorted  by  the 
word  of  God;  and  that  none  of  our  fellow-creatures 
can  give  us  any  effectual  help,  in  this  our  deplorable 


*  Rev.  iii.  17,  18, 


452 


ON  PRAYER. 


condition.  It  implies  sincere  and  vigorous  desires, 
yea,  hungerings  and  thirstings  after  God  and  spiritual 
blessings,  (which  cannot  be  bribed,  diverted,  or  as- 
suaged by  worldly  things,)  arising  from  a  deep  con- 
viction of  mind,  that  the  declarations  of  Scripture 
concerning  a  future  state,  the  resurrection  of  the  dead, 
judgment,  heaven,  and  hell,  are  great  realities,  com- 
partd  with  which,  all  else  is  a  vanishing  dream,  and 
an  empty  shadow;  and  it  imports  also,  that  we  have 
a  prevailing  persuasion  and  hope,  notwithstanding  our 
sinfulness  and  helpless  misery,  that  the  Lord  is  ready 
to  bestow  eternal  blessings  on  all  who  apply  for  them 
in  the  way  of  his  appointment.  These  convictions, 
desires,  or  preparations  of  heart  for  prayer,*  admit  of 
various  degrees;  but  without  some  measure  of  them, 
no  man  is  capable  of  praying  aright.  They  who  are 
wise  in  their  own  eyes,  cannot  be  disposed  to  ask 
wisdom  of  God;  the  publican's  prayer  cannot  be  the 
language  of  the  proud  Pharisee's  heart;  nor  the  sen- 
sual, avaricious,  or  ambitious,  sincerely  request  the 
mortification  of  their  favourite  passions,  or  the  re- 
newal of  their  souls  to  the  divine  image;  unless  some 
contrary  influence  hath  begun  to  change  their  judg- 
ment and  dispositions. 

Hence  arises  that  difficulty  which  men  generally  ex- 
perience about  prayer,  and  the  need  they  have  of  forms 
and  helps,  even  in  their  most  secret  retirement;  for,  in 
this  case,  such  forms  are  often  a  vain  effort  to  leach  a 
man  to  pra)  for  those  blessings,  which  are  diametri- 
cally opposite  to  his  determinate  judgment,  and  to  the 


*Ps.  x.  17. 


ON  PKAYER. 


453 


prevailing  inclinations  of  his  heart.  The  starving 
wretch,  whose  urgent  wants  have  overcome  his  reluc- 
tancy  to  beg,  needs  only  encouragement,  and  words 
flow  spontaneously  from  his  genuine  desires  of  relief; 
but  the  rich  man,  who  should  choose  to  act  the  beg- 
gar, must  learn  his  part  and  how  to  perform  it,  by 
rule,  study,  and  practice.  The  fears,  hopes,  and  de- 
sires of  the  condemned  criminal,  inspire  him  with  an 
energetick,  though  perhaps  rude  eloquence,  when  al- 
lowed to  supplicate  the  clemency  of  his  prince;  and 
even  the  little  child  finds  apt  words  to  ask  his  parent 
for  food,  and  to  complain  of  cold  or  pain.  Why  then 
cannot  men  find  language,  when  they  would  beseech 
the  Lord  to  give  them  the  blessings  promised  in  his 
word?  Because  the  state  of  their  hearts  is  so  contrary 
to  those  blessings,  that  they  leel  no  want  nor  desire  of 
them.  Did  experience  prove  that  the  Lord  uniformly 
conferred  health,  long  life,  wealth,  success,  and  ho- 
nour on  all  that  prayed  for  them,  men  would  general- 
ly get  over  their  reluctancy  to  this  humiliating  service, 
(notwithstanding  their  natural  independence  of  spirit;) 
and  find  no  difficulty  in  framing  pertinent,  earnest,  and 
importunate  petitions  for  things  so  suited  to  their  car- 
nal minds.  Yet  they  find  themselves  not  only  reluc- 
tant, but  strangely  at  a  loss,  when  they  would  pray 
for  spiritual  gifts.  Wherefore?  Because  they  are  not 
congenial  to  the  desires  of  their  hearts.  When  our 
Lord  on  earth  "  went  about  doing  good,"  they,  who 
felt  their  miseries,  and  earnestly  desired  relief,  ex- 
pecting it  from  his  power  and  love,  applied  to  him 
with  suitable  and  earnest  petitions:  but  others  were 
more  ready  to  say  with  the  unclean  spirit,  "  what 


454 


CN  PRAYER. 


"  have  I  to  do  with  thee,  Jesus;  I  beseech  thee,  tor- 
"  ment  me  not;"  or  to  "  intreat  him,"  with  the  Ga- 
darenes,  "  to  depart  out  of  their  coasts;"  than  to  cry- 
after  him,  "  Jesus,  thou  Son  of  David,  have  mercy 
"  upon  me."  Pride,  therefore,  a  carnal  mind,  aliena- 
tion from  God,  contempt  of  spiritual  blessings,  and 
unbelief  are  the  sole  reasons,  why  men  neglect  pray- 
er, or  are  unable  to  pray  aright,  except  by  the  teach- 
ing of  the  Holy  Spirit. 

But  when  we  consider  how  great,  glorious,  and 
holy  the  Lord  is,  and  how  guilty  and  vile  we  are;  the 
question  seems  not  so  much  to  be,  whether  the  sinner 
ought  to  pray;  as  whether  he  may  be  allowed  to  come 
with  his  supplications  into  the  presence  of  his  offend- 
ed Sovereign?  The  humble  and  self-abased  will  not 
doubt,  but  that  the  permission  given  to  a  rebellious 
worm,  to  present  a  petition  for  pardon  and  salvation 
to  the  glorious  God,  is  an  act  of  grace;  and  indeed, 
it  is  always  looked  upon  as  such,  when  a  prince  re- 
ceives a  petition  from  a  rebel  under  a  deserved  sen- 
tence of  condemnation.  But  the  Scripture  places  this 
matter  in  a  much  stronger  light;  for  the  whole  legal 
constitution,  concerning  the  sanctuary,  the  veil,  the 
priesthood,  and  high-priesthood,  the  sacrifices  and 
burning  of  incense,  and  especially  the  great  day  of 
atonement,  (on  which  alone  even  the  high-priest  might 
enter  within  the  veil  to  the  mercy-seat,  with  the  blood 
of  the  sin-offerings,  and  the  smoke  of  the  fragrant 
incense,)  were  most  evidently  designed  to  show  what 
intervening  obstacles  must  be  removed,  before  the 
God  of  infinite  justice  and  holiness  could,  consistent- 
ly with  his  glory,  permit  sinners  to  approach  him  even 


ON  PRAYER. 


455 


on  a  mercy-seat,  to  present  their  humble  supplica- 
tions for  pardon  and  reconciliation.  And  though  un- 
der the  New  Testament  we  are  invited  "  to  come 
"  boldly  to  the  throne  of  grace,  that  we  may  obtain 
"  mercy,  and  find  grace  to  help  in  time  of  need:'' 
yet  we  have  no  access,  except  by  "  the  new  and 
"  living  way,  which  Jeslis  hath  consecrated  for  us, 
"  through  the  veil,  that  is  to  say  his  flesh,"  given  as 
a  sacrifice  for  sin,*  and  by  his  high- priesthocd,  which 
is  the  substance  of  all  those  ancient  shadows.  Whilst, 
therefore,  we  speak  of  the  encouragements  given  to 
the  vilest  of  sinners,  even  from  the  first  moment  that 
they  desire  mercy,  to  present  their  prayers  before  the 
throne  of  grace;  and  whilst  we  determine,  that  prayer 
is  a  part  of  the  worship  required  of  us  by  the  divine 
law,  and,  therefore,  an  universal  duty;  we  should  ne- 
ver forget,  that  it  is  a  most  surprising  instance  of  the 
Lord's  condescension  and  compassion,  and  one  of  our 
most  valuable  privileges;  that  we  are  allowed  to  make 
our  requests  known  unto  him,  with  well  grounded 
hopes  of  acceptance;  for  those  actions  may  be  our 
indispensable  duty,  which  through  our  guilt  and  pol- 
lution it  may  yet  be  totally  improper  for  the  Lord  to 
accept  at  our  hands. f 

In  order  to  encourage  the  prayers  of  sinners,  the 
Lord  displays  his  glory  from  a  throne  of  grace;  here 
he  "  waits  to  be  gracious,"  and  to  dispense  pardon 
and  every  blessing,  to  all  who  ask  for  them  by  faith 
in  Jesus  Christ.  Had  he  been  revealed  merely  as 
seated  on  a  throne  of  glory,  sustaining  the  character  of 


*  Heb.  ir.  6.  x.  l'J — 22. 


t  Is.  i.  U—15, 


456 


ON  PRAYER. 


a  righteous  Law-giver,  and  an  impartial  Judge,  a  kind 
friend  to  the  obedient,  but  a  terrible  revenger  of  the 
rebellious;  it  might  well  have  been  said,  "  Jehovah 
"  reigneth,  let  the  people  tremble:"  but  as  he  hath 
made  himself  known  on  a  mercy -seat  as  "  God  in 
"  Christ,  reconciling  the  world  unto  himself;"  it  may 
be  said,  "  the  Lord  reigneth,  let  the  earth  rejoice." 
The  whole  plan  of  the  gospel,  as  it  relates  to  the  per- 
son, righteousness,  atonement,  and  mediation  of  Em- 
manuel, is  evidently  intended  to  give  encouragement 
to  the  trembling  sinner  to  seek  mercy  from  the  God 
and  Father  of  the  Lord  Jesus  Christ.  The  general 
invitations  of  the  gospel  supersede  the  necessity  of 
inquiring  who  may  come  in  this  new  and  living  way? 
"  Let  him  that  is  athirst  come,  and  whosoever  will, 
"  let  him  come."  The  feast  of  divine  love  is  pro- 
vided, "  all  things  are  ready;"  and  the  messengers  of 
salvation  are  not  only  commanded  to  invite  all  they 
meet,  but  even  "  to  compel  them  to  come  in,"  by 
every  argument,  persuasion,  expostulation,  and  en- 
couragement they  can  devise;  for  these  are  the  means, 
by  which  the  Holy  Spirit  produces  the  willing  mind, 
and  gives  the  praying  heart.  The  very  appointment 
of  this  way  of  applying  for  salvation,  is  a  complete 
encouragement  to  all  who  feel  desires  after  the  bless- 
ings of  the  gospel,  and  are  willing  to  become  humble 
supplicants  for  them;  as  it  implies  that  the  Lord  pur- 
poses to  bestow  them  as  free  gifts  on  indigent  beg- 
gars; and  not  on  those  who  would  buy,  earn,  or  de- 
serve them.  For  in  this  case  prayer  is  the  very  lan- 
guage of  poverty  and  distress,  which  guilt  alone  hath 
brought  on  any  part  of  the  rational  creation  of  God. 


ON  PRAYER. 


457 


Every  general  command  or  exhortation,  therefore, 
to  pray,  is  an  encouragement  to  all  who  desire  to  pray; 
and  whatever  guilt  they  have  contracted,  or  in  what- 
ever depths  of  temptation  and  misery  they  are  plunged, 
it  says  to  them,  "  Be  of  good  comfort,  arise,  hecall- 
"  eth  thee."  Such  general  exhortations  abound  in 
Scripture;  they  are  often  addressed  to  the  vilest  trans- 
gressors, and  are  commonly  connected  with  absolute 
promises;  "  Ask,  and  it  shall  be  given;"  "  for  every 
"  one  that  asketh  receiveth,  &c."* — Such  promises 
do  not  indeed,  engage  that  God  will  hear  the  prayers 
of  the  formal,  the  hypocrital,  or  the  impenitent,  who 
may  (like  the  unclean  spirit,)  pray  very  sincerely, 
"  torment  me  not,"  and  yet  hate  true  religion  as  much 
as  ever;  for  "  the  prayers  of  the  wicked  are  an  abomU 
"  nation  to  the  Lord.''  But  when  the  vilest  transgres- 
sor is  so  far  humbled  and  softened,  as  to  pray  from  his 
heart  for  mercy  and  grace,  and  all  the  blessings  of 
salvation,  as  "  the  gift  of  God  through  Jesus  Christ;'' 
he  begins  "  to  offer  the  prayer  of  the  upright,  in  which 
"  the  Lord  delighteth."f 

These  assurances  are  confirmed  by  the  examples  of 
Scripture;  when  Menasseh,  vile  as  he  had  been,  began 
to  humble  himself,  and  pray  to  the  Lord;  he  was  not 
upbraided  with  his  abominable  crimes,  but  mercifully 
accepted,  pardoned,  and  delivered.!  When  it  could 
be  said  of  persecuting  Saul,  "  behold  he  pray  eth!"  no 


*  Is.  lv.  7,  8.  Jer.  xxix.  11 — 13.  xxxiii.  3.  Ezek.  xxxvi. 
5—7.  27.  Zech.  xii.  10.  Matt,  vii.7 — 1 1.  John  iv.  10.  Acts  viii. 
22. 

t  Prov.  xv.  8,  9.  }  2  Chron.  xxxiii. 

Vol,  V.  3  N 


458 


ON  PRAYER. 


further  doubt  remained  of  his  acceptance  and  recon- 
ciliation. The  publican,  who  loathed  himself  as  much 
as  the  pharisee  disdained  him,  and  who,  not  daring  to 
come  near,  or  "  to  lift  up  his  eyes  unto  heaven,  smote 
"  upon  his  breast  and  said,  God  be  merciful  to  me,  a 
"  sinner;"  went  down  tohis  house  justified,  rather  than 
he  who  deemed  it  presumption  in  such  a  wretch  to  pray. 
Even  the  short  petition  of  the  almost  expiring  thief, 
"  Lord  remember  me,  when  thou  comestinthy  king- 
"  dom,"  received  an  immediate  answer  full  of  asto- 
nishing grace.  Nor  is  there  one  instance  upon  record, 
of  a  single  prayer  being  rejected,  except  for  the  hy- 
pocrisy, wickedness,  and  unbelief  with  which  it  was 
presented.  To  all  these  encouragements  we  may  add 
the  frequent  commendations  bestowed  on  importuni- 
ty, frequency,  and  fervency  in  prayer,*  and  the  testi- 
mony of  all  the  servants  of  God  to  his  readiness  to 
hear  and  save  them,  from  the  most  tremendous  depths 
into  which  their  sins  had  cast  them,  whenever  they 
were  brought  to  cry  unto  him,  and  say,  "  O  Lord,  I 
"  beseech  thee  deliver  my  soul." 

If  then  the  vilest  sinner,  from  the  first  moment  when 
he  desires  to  pray,  is  warranted  to  come  with  humble 
hope  of  being  heard  and  answered;  the  same  consi- 
derations  should  much  more  enlarge  the  expectations, 
and  confirm  the  confidence  of  those  who,  "  continue," 
(or persist, J  "  in  prayer"  from  day  to  day;  pleading 
with  persevering  importunity,  all  the  promises  in  the 
Redeemer's  name,  and  earnestly  seeking  for  that  wis- 
dom, strength,  grace,  and  consolation,  which  may 


*  Luke  xviii.  1—13. 


ON  PRAYER. 


459 


.  enable  them  to  live  to  the  glory  of  God,  as  well  as  for 
the  pardon  of  their  sins,  and  the  salvation  of  their 
souls.  "  We  have  not,  because  we  ask  not;"  we  are 
straitened  in  ourselves,  not  in  the  Lord;  and  did  we 
more  enlarge  and  multiply  our  requests,  with  greater 
fervency  and  importunity,  we  should  be  enabled  to 
exchange  many  of  our  complaints  for  joyful  praises. 
This  is  evident  in  a  great  degree  from  our  own  ex- 
perience,  if  we  be  indeed  experimentally  acquainted 
with  the  life  of  faith  and  prayer;  for  who  can  deny  that 
his  inward  supports  and  comforts,  his  strength  to  re- 
sist temptation,  and  to  endure  labour  and  suffering, 
have  borne  some  proportion  to  his  frequency  and  fer- 
vency in  prayer? 

The  word  of  God  contains  the  most  decisive  and 
emphatical  language  on  this  subject.  The  Apostle  says, 
"  The  effectual  fervent  prayer  of  a  righteous  man  avail- 
u  eth  much;"  yet  the  only  righteous  men  on  earth  are 
penitent  believing  sinners;  and  we  are  in  many  pas- 
sages encouraged  to  expect  the  most  abundant  and 
surprising  answers  to  the  prayer  of  faith.* — Many 
curious  questions  have  indeed  been  started  concerning 
the  efficacy  of  prayer;  for  "  vain  man  would  be  wise," 
but  "  the  Lord  taketh  the  wise  in  their  own  craftiness;" 
and  such  difficulties  speedily  vanish  from  the  serious 
humble  mind.  Yet  our  Lord  himself  reminds  us,  that 
"  our  Father  knoweth  what  things  we  have  need  ot\ 
"  before  we  ask  him;"f  and  it  is  obvious  that  prayer 


*  Jer.  xxix.  12,  13.  xxxiii.  3.  Matt,  xviii.  19.  Mark  xi.  24. 
Johnxiv.  13,  14.  xv.  7,  16.  xvL  24.  Eph.  iii.  20.  Jame»i.  5—7. 
v.  15 — 18.  1  John  iii.  22.  v.  14,  15. 

t  Matt.  vi.  5—8. 


460 


ON    F  It  A  V  E  ?v . 


cannot  be  requisite  for  the  information  of  Omniscience, 
or  to  dispose  the  God  of  all  grace  to  supply  our  wants. 
But  when  seriously  engaged  in,  it  tends  directly  to  in- 
crease our  acquaintance  with  ourselves,  with  our  own 
character  and  wants;  to  lead  our  attention  to  the  pro- 
mises of  God;  to  abstract  the  mind  from  all  selfish 
and  carnal  confidences;  and  thus  to  bring  us  into  that 
humble,  dependent,  and  waiting  frame  of  spirit,  which 
is  the  preparation  for  .duly  receiving  and  using  every 
divine  blessing.  To  pray  in  a  suitable  manner  is  in 
effect  to  say,  '  Lord,  we  are  poor,  vile,  helpless, 
'  wretched  creatures;  we  have  no  other  refuge  to  flee 
'  to,  we  know  not  what  to  do,  but  our  eyes  are  unto 
*  thee,  because  we  believe  that  thou  art  ever  ready  to 
'  forgive  and  save  all  that  call  upon  thee. '  As,  there- 
fore, the  parent  requires  the  child  to  ask  those  things 
that  he  intends  to  give,  that  the  child  may  feel  his  de- 
pendence and  obligation,  and  be  brought  to  a  proper 
disposition  towards  the  parent;  so  the  Lord  requires 
us  "to  make  our  requests  known  unto  him,"  that  we 
may  be  prepared  to  receive  his  intended  benefits  with 
thankfulness,  to  notice  his  hand  in  them,  and  to  give 
him  the  glory  of  them.  And  when  our  prayers  ac- 
cord to  his  precepts,  are  grounded  on  his  promises, 
imply  submission  to  his  providence,  and  spring  from 
a  supreme  desire  of  spiritual  blessings;  when  we  pray 
for  those  things  that  are  truly  good  for  us,  conducive 
to  the  advantage  of  our  brethren,  or  in  any  way  ho- 
nourable to  his  name;  we  cannot  expect  too  much  in 
answer  to  them;  for- "He  is  able  to  do  exceeding abun- 
"  dantly,  above  all  that  we  ask,  or  think." 

The  Scripture  abounds  with  examples  of  the  effi- 


ON  PRAYER. 


461 


cacy  of  prayer.  Abraham  ceased  to  ask,  even  in  be- 
half of  Sodom,  before  the  Lord  refused  to  answer 
him;  and  "  God  remembered  Abraham,"  in  preserv- 
ing Lot  from  the  overthrow,*  Jacob  "  wrestled  with 
"  God,  and  prevailed"  with  him;  and  in  consequence 
Esau's  heart  was  softened  and  his  rage  disarmed:  he 
set  out  an  enemy,  yet  met  him  as  a  brother. j-  When 
Moses  prayed,  Amaleck  was  discomfited;  and  when 
he  pleaded  for  Israel,  the  Lord  said,  "  Let  me  alone, 
"  that  I  may  destroy  them."  The  time  would  fail  to 
to  speak  of  David,  Asa,  Jehosphat,  Hezekiah,  Nehe- 
miah,  and  many  others.  Doubtless,  the  conversion  of 
Saul  was  an  answer  to  the  prayer  of  dying  Stephen; 
and  we  suppose  that  the  believers  at  Damascus  were 
heard  in  their  cries  for  protection  from  that  cruel  per- 
secutor, in  a  manner  beyond  their  own  most  enlarged 
expectations;  and  so  likewise  were  those  at  Jerusalem, 
when  they  prayed  for  Peter's  deliverance  from  He- 
rod.i 

But,  indeed,  except  in  the  case  of  miraculous  in- 
terpositions, the  same  is  still  experienced,  and  the 
more  any  man  has  made  the  trial,  the  fuller  will  be  his 
assent  to  this  truth.  The  christian  who  has  been  fre- 
quent, fervent,  and  particular  in  his  supplications  for  a 
length  of  time,  has,  doubtless,  found  that  many  of  his 
petitions,  (defective  and  defiled  as  he  knows  them  to 
be,)  have  been  manifestly  answered,  both  in  his  own 
temporal  and  spiritual  concerns,  and  in  behalf  of  others; 
often  beyond  his  expectations,  and  contrary  to  appa- 


*  Gen.  xviii.  17—33.  xix.  29.  f  Gen.  xxxii.  xxxiii. 

4  Acts  xii. 


462 


ON  PllAYER. 


rent  probability.  Some  requests  have  also  been  grant- 
ed, not  exactly  in  his  meaning,  but  in  a  far  more  de- 
sirable way.  He  has  prayed  for  the  removal  of  the 
"  thorn  in  the  flesh:"  but  the  Lord  hath  answered  him 
by  showing  the  sufficiency  of  his  grace,  and  employ- 
ing the  trial  "  to  humble  and  prove  him,  and  to  do  him 
"  good  at  the  latter  end;"*  so  that  the  things  that 
seemed  the  most  against  him,  have  most  effectually 
promoted  his  highest  interest.  Or  he  has  found  his 
prayers  answered,  by  feeling  his  mind  wonderfully 
reconciled  to  a  denial,  from  a  conviction  that  "  he 
"  knew  not  what  he  asked;"  or  by  a  calm  serenity  in 
waiting  the  Lord's  time  for  those  things  which  he  had 
impatiently  desired.  The  causes  of  his  perturbation 
and  anxiety  remain,  after  his  prayers  have  been  pre- 
sented before  Gcd;  but  the  solicitude  itself  has  given 
place  to  a  divine  "  peace  which  passeth  all  understand- 
ing;" for  "hecalledonthe  Lord,  and  was  strengthened 
"  with  strength  in  his  soul."  In  short,  he  can  scarcely 
produce  an  instance,  in  which  he  "  poured  out  his 
"  heart,"  with  earnestness  and  importunity,  and  yet 
failed  of  obtaining  the  blessing  he  sought,  or  was  not 
after  a  time  satisfied  with  the  denial.  In  many  cases  his 
intercessions  for  those  around  him,  have  been  gra- 
ciously answered;  in  others  he  may  still  retain  hope; 
and  in  all  he  may  be  assured,  that  they  will  return  into 
his  own  bosom. 

The  efficacy,  therefore,  of  prayer,  to  bring  light  and 
wisdom  into  the  mind,  peace  into  the  conscience,  sub- 
mission into  the  will,  and  purity  into  the  affections;  to 


•  2  Cor.  xii.  1—10. 


ON  PRAYER. 


463 


keep  our  garments  clean,  our  armour  bright,  and  our 
hearts  joyful;  to  make  us  strong  for  the  conflict,  for 
service,  or  for  suffering;  to  obtain  sufficiency  for  our 
place  and  work,  and  a  blessing  on  our  endeavours;  to 
secure  peace  with  our  enemies,  or  protection  against 
them;  to  carry  every  point  that  is  truly  good  for  us; 
to  bring  down  blessings  on  our  families,  friends  and 
country;  to  procure  peace  and  prosperity  to  the  church, 
the  conversion  of  sinners,  and  the  spread  of  the  gos- 
pel; and  for  all  things  which  we  can  desire  or  conceive, 
must  be  allowed  by  every  man  who  reverences  the 
Scriptures,  or  knows  what  it  is,  "  to  walk  with  God." 
Did  men  speculate  and  dispute  less,  and  pray  more, 
.their  souls  would  be  like  a  watered  garden;  fruitful, 
joyful, beautiful, and  fragrant.  Prayer  is  the  first  breath 
of  divine  life:  it  is  the  pulse  of  the  believing  soul,  the 
best  criterion  of  health  or  sickness,  vigour  or  debility. 
By  prayer  we  draw  water  with  joy  from  the  wells  of 
salvation;  by  prayer  faith  puts  forth  its  energy,  in  appre- 
hending the  promised  blessings,  and  receiving  from 
the  Redeemer's  fulness;  in  leaning  on  his  Almighty 
arm,  and  making  his  name  our  strong  tower;  and  in 
overcoming  the  world,  the  flesh,  and  the  devil.  All 
other  means  of  grace  are  made  effectual  by  prayer; 
every  doctrine  and  instruction  produces  its  effect,  in 
proportion  as  this  is  attended  to;  even  grace  revives 
or  languishes  according  to  the  same  rule.  Our  grand 
conflict  with  satan  and  our  own  hearts;  is  about  prayer: 
the  sinner  feels  less  reluctance  and  meets  less  resist- 
ance, in  respect  of  all  other  means  of  grace,  than  in 
retiring  to  pour  out  his  heart  before  God  in  secret; 


4G4 


ON  PRAYER. 


and  the  believer  will  find  his  chief  difficulty  to  consist 
in  continuing  instant  and  fervent  in  his  spiritual  exer- 
cise. If  he  succeed  here,  all  else  will  eventually  give 
place  before  him,  and  turn  out  to  his  benefit  and  com- 
fort. 

It  should  likewise  be  remembered  that  prayer  may 
be  either  publick,  social,  or  secret.  Publick  "worship 
most  honours  God,  and  is  the  grand  end  of  our  as- 
sembling together;  though  few  seem  thus  to  under- 
stand it.  Social  worship  tends  greatly  to  maintain 
brotherly  love,  and  to  bring  down  blessings  on  fami- 
lies and  societies.  But  secret  prayer  is  the  grand  mean 
of  maintaining  communion  with  God,  and  keeping 
alive  the  power  of  religion  in  the  soul.  Without  this, 
the  others  degenerate  into  formality;  and  the  man  him- 
self continues  devoid  of  life,  strength,  and  comfort,  in 
the  midst  of  them.  Christians  should  therefore  remem- 
ber to  prepare  for  publick  and  social  worship,  by  se- 
cret prayer,  meditation,  and  reading  the  Scriptures; 
and  not  yield  to  the  temptation  of  neglecting  the  one, 
by  spending  too  much  time  in  the  other. 

If  we  desire  to  pray  aright,  we  must  carefully  ob- 
serve, that  the  Scripture  always  calls  upon  us  "  to  pray 
"  in  the  Spirit,'1  or  "  in  the  Holy  Ghost,"  or  rather 
"  by  the  Spirit:"  our  first  petition,  therefore,  should 
be,  that  the  Lord  would  graciously  give  us  his  Holy 
Spirit,  to  teach  and  enable  us  to  pray.  When  this  is 
duly  attended  to,  a  very  heartless  beginning  will  often 
have  a  bright  and  encouraging  conclusion,  and  our 
desires  may  be  too  large,  even  for  utterance;  but  with- 
out it,  words  will  often  flow,  that  have  little  meaning 


ON  PRAYER. 


465 


and  no  correspondent  affections.*  We  should  also  be 
very  particular  in  our  secret  devotions;  both  in  con- 
fession, in  supplication  for  temporal  and  spiritual  mer- 
cies; according  to  our  circumstances,  in  thanksgiv- 
ings, and  in  prayers  for  others:  for  whilst  men  deal  in 
general  words,  they  must  either  be  very  short,  and 
superficial,  or  run  into  needless  repetitions.  Occasional 
ejaculatory  petitions  also  are  a  blessed  addition  to  stat- 
ed  seasons  of  retirement. — All  our  prayers  should  be 
explicitly  offered  in  the  name,  and  through  the  inter- 
cession,  of  the  divine  Saviour;  in  dependence  on  his 
merits,  with  realizing  expectation  of  success,  and  in  a 
loving  forgiving  spirit. 

Finally,  a  thorough  acquaintance  with  the  devotion- 
al part  of  the  psalms;  the  petitions  contained  in  other 
parts  of  Scripture;  and  a  careful  observation  of  the  re- 
quests which  the  sacred  penmen  offered,  the  pleas  they 
used,  the  order  and  proportion  they  observed,  and  the 
confessions,  adorations  and  grateful  praises  they  inter- 
mixed with  their  fervent  supplications  for  personal  and 
publick,  temporal  and  spiritual  mercies,  will  be  more 
useful  to  the  serious  Christian,  in  this  part  of  religion, 
than  all  other  helps  whatever.  Above  all,  the  Lord's 
prayer,  well  understood  and  digested,  will  teach  him 
what  the  confidence  and  leading  desire  of  his  heart  in 
every  prayer  should  be;  what  are  the  blessings  espe- 
cially to  be  sought  for;  and  with  what  moderation  and 
submission  he  should  ask  for  temporal  mercies,  com- 
pared with  the  forgiveness  of  his  sins,  and  deliverance 


Vol.  V. 


*  Rom.  viii.  26,  27. 
3  O 


466 


ON  PRAYER. 


from  temptation  and  the  tempter,  from  evil  and  the 
evil  one:  that  in  approaching  the  throne  of  grace,  he 
may  "  seek  first  the  kingdom  of  God  and  his  righ- 
"  teousness;"  assured  that  "  all  other  things  will  be 
"  added  unto  him. 


ESSAY  XXIV 


On  Baptism  and  the  Lord's  Supper. 


AMONG  the  ordinances,  which  the  Lord  hath  ap^ 
pointed  in  his  church,  as  means  of  grace  and  acts  of 
solemn  worship,  some  have,  from  the  earliest  times, 
been  distinguished  by  the  name  of  Sacraments.  The 
word  Sacrament  originally  signified  the  military  oath 
which  the  commanders  of  the  Roman  armies  required 
from  their  soldiers;  and  these  institutions  were  consi- 
dered as  solemn  engagements  to  be  faithful  and  obe- 
dient to  Christ,  under  whose  banner  all  Christians  have 
enlisted.  In  process  of  time  sacraments  were  multi- 
plied, which  gave  rise  to  immense  superstition  and 
absurdity:  and  as  human  nature  continually  verges  to 
extremes,  so  it  may  be  doubted,  whether  numbers 
have  not  lately  been  induced  too  much  to  disregard  all 
distinctions  of  this  kind.  The  word,  however,  is  not 
scriptural;  and  the  nature  of  the  two  solemn  ordinan- 
ces, which  Protestants  consider  the  only  Sacraments 
under  the  Christian  dispensation,  seems  in  general,  to 
be  this:  '  In  them  divine  truths  are  exhibited  to  our 
'  senses,  and  illustrated  to  our  minds,  by  outward  em- 


468 


ON  BAIT  ISM  AND 


'  blems,  and  the  reception  of  spiritual  blessings  is  re- 
1  presented  by  significant  actions.  Thus  observances 
*  in  themselves  indifferent,  by  divine  appointment  be- 
'  come  apart  of  religious  worship,  honourable  to  God, 
and  profitable  to  us;  and  positive  duties  arise,  where 
s  none  before  subsisted  by  moral  obligation.' 

*  Baptism  is  the  initiator?/  ordinance  of  Christiani- 
ty; as  circumcision  under  the  old  dispensation,  from 
Abraham  to  the  ascension  of  Christ,  was  the  door  of 
admission  into  the  visible  church.  It  consists  in  the 
application  of  water  to  the  baptized  person,  "  in  the 
"  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
"  Ghost."  Water  is  the  universal  purifier  of  our  per- 
sons, garments,  houses,  streets,  and  cities;  it  is  essen- 
tial to  the  beauty  and  fertility  of  the  earth;  and  it  is 
the  original  element  from  which  every  liquor,  that 
quenches  our  thirst  or  exhilarates  our  spirits,  is  de- 


*  The  design  of  this  compendious  publication  renders  it 
wholly  improper  to  treat  of  this  subject  in  a  controversial  man- 
ner. After  a  long  and  patient  investigation,  and  mature  reflec- 
tion, the  writer  is  a  Pcedo-Baptist;  and  his  discussions  will  con- 
sequently be  most  applicable  to  those,  who  coincide  with  him 
in  sentiment  and  practice.  But  he  considers  all  as  brethren 
who  "  love  the  Lord  Jesus  in  sincerity:"  and  would  not  wil- 
lingly offend  any  man,  who  conscientiously  differs  from  him  in 
such  matters:  he  therefore  reasonably  hopes  for  similar  can- 
dour from  his  readers.  The  disputes  about  the  mode  and  sub- 
jects of  Bafitism  seem  to  have  too  long  occupied  a  dispropor- 
tionate degree  of  attention;  whilst  numbers  remain  ignorant 
of  the  nature  and  obligations  of  the  ordinance  itself.  Mr.  Hen- 
ry's observation  seems  well  grounded;  ( If  infant-baptism  were 
*  jntre  canscientiously  improved,  it  would  be  less  disputed.' 


THE  LORD'S  SUPPEfU 


469 


rived.  It  is  therefore,  the  constant  and  most  expres- 
sive scriptural  emblem  of  the  pure  and  satisfying 
blessings,  conveyed  to  us  by  the  gospel:  especially  of 
the  purifying,  enlivening,  fructifying,  and  consolatory 
influences  of  the  Holy  Ghost:  and  many  ceremonies 
of  the  law,  as  well  as  the  introductory  baptism  of 
John,  exhibited  these  benefits  by  the  use  of  it.  The 
whole  of  that  happy  change,  which  the  Apostle  de- 
scribes, may  be  denoted  by  the  baptismal  water; 
"  But  ye  are  washed,  but  ye  are  sanctified,  but  ye  are 
"  justified  in  the  name  of  the  Lord  Jesus,  and  by  the 
"  Spirit  of  our  God."*  This  accords  with  the  Lord's 
promises  by  his  prophet — u  Then  will  I  sprinkle  clean 
"  water  upon  you,  and  ye  shall  be  clean;  from  all 
"  your  filthiness,  and  from  all  your  idols  will  I  cleanse 
"  you;"  and  with  various  other  passages  in  the  sacred 
oracles,  f  Yet  Baptism  seems  more  immediately  to 
represent  the  purifying  of  the  judgment  and  affections 
from  the  pollution  of  sin,  by  the  sanctification  of  the 
Holy  Spirit.  The  beginning  of  this  work  is  therefore 
described  with  reference  to  the  outward  emblem,  as 
being  "  born  of  water  and  of  the  Spirit;"  it  is  called 
"  the  washing  of  regeneration,  and  renewing  of  the 
"  Holy  Ghost,  which  God  our  Saviour  pours  upon 
"  us  abundantly;"  and  it  is  especially,  though  not 
exclusively,  meant  by  "  the  baptism  of  the  Holy 
"  Ghost.  "J 


*  1  Cor.  vi.  9—11. 

t  Ezek.  xxxvi.  25 — 27,  Ps.  li.  2.  7.  Zech.  xii.  1.  John  xiii. 
3.  xix.  24.  Eph.  v.  26,  27.  1  John  v.  6.  Rev.  i.  5.  vii.  14. 
\  John  i.  31—33.  iii.  3—8,  Tit.  iii,  5,  6, 


470 


ON  BAPTISM  AND 


The  appointment  of  this  emblem,  in  the  initiatory 
ordinance  of  Christianity,  emphatically  testifies  the 
doctrine  of  original  sin,  and  the  necessity  of  regenera- 
tion: for  it  declares  every  man,  as  "  born  of  the 
"  flesh,"  to  be  so  polluted,  that  unless  he  be  washed 
with  purifying  water,  he  cannot  be  received  into  the 
outward  church  of  God:  and  unless  he  be  inwardly 
cleansed  by  the  Holy  Spirit,  he  cannot  be  a  member 
of  the  true  church.  In  this,  it  coincides  with  circum- 
cision, which  implied,  that  without  the  mortification 
of  the  corrupt  nature  derived  by  generation  from 
fallen  Adam,  and  the  removal  of  that  obstacle  to  the 
love  and  service  of  God,  no  man  could  be  admitted 
into  covenant  with  him.*  And  like  that  ordinance,  it 
is  "  the  seal  of  the  righteousness  of  faith;"  for  he, 
and  he  alone,  who  possesses  the  inward  and  spiritual 
grace,  which  both  circumcision  and  baptism  out» 
wardly  denoted,  has  a  divine  attestation  to  the  sinceri- 
ty of  his  faith,  and  to  the  reality  of  his  justification  in 
the  righteousness  of  the  Redeemer.  The  form  of  bap- 
tism, "  in,"  or  into,  "  the  name  of  the  Father,  and 
"  of  the  Son,  and  of  the  Holy  Ghost,"  contains  an 
unanswerable  argument  for  the  doctrine  of  the  Trinity, 
and  constitutes  a  perpetual  profession  of  it:  it  implies 
also  that  the  optized  person  is  the  avowed  worship- 
per and  servant  ol  God  "  the  Father,  the  Son,  and 
"  the  Holy  Ghost,"  who  is  become  the  Salvation  and 
Portion  of  his  peo;)ie. 

When  the  Aposvles  went  forth  "  to  teach,"  or  dis* 
ciple,  "  all  nations,"  to  baptize  them  in  this  name, 


*  Deut.  xxx.  6.  Jer.  iv.  4.  Rom.  ii.  28,  29. 


THE  LORD'S  SUPPER. 


471 


and  afterwards  to  teach  them  more  fully  all  things  that 
Christ  had  commanded,  that  they  might  observe 
them,*  the  converts,  whether  made  from  among  the 
Jews  or  Gentiles,  were  baptized  on  an  intelligent  pro- 
fession of  repentance  and faith.  When  the  Jews  made 
proselytes  to  their  religion,  they  circumcised  the  adult 
males  on  such  a  profession,  according  to  the  nature  of 
their  dispensation;  and  Poedo-baptists,  in  similar  cir- 
cumstances, would  adopt  the  same  conduct.  But  we 
maintain,  (for  reasons  that  have  been  repeatedly  as- 
signed,) that  as  the  Jews  circumcised  likewise  all  the 
males  in  the  families  of  the  proselytes,  who  were  in- 
capable of  personally  rejecting  the  Jewish  religion;  so 
the  Apostles  baptized  the  households  of  their  con- 
verts; including  the  females,  and  only  excluding  such, 
as,  being  able  to  answer  for  themselves,  gave  evi- 
dence, by  word  or  deed,  that  they  did  not  obey  the 
truth.  Nay,  we  are  of  opinion  that  those  children, 
who  had  one  believing  parent,  though  the  other  con- 
tinued an  unbeliever,  were  thus  admitted,  as  rela- 
tively holy,  into  the  visible  church  of  Christ.* 

The  adult  convert,  by  receiving  baptism,  acknow- 
ledged, according  to  the  obvious  meaning  of  the  or- 
dinance, that  he  was  a  sinner  by  nature  and  practice; 
that  he  repented  of  his  sins,  and  believed  in  Christ 
for  the  forgiveness  of  them;  that  he  renounced  idola- 
try, and  all  other  objects  or  forms  of  worship,  "to 
"  serve  the  one  living  and  true  God,"  in  whose  name 
he  was  baptized;  that  he  cordially  believed  the  truths 


*  Matt,  xxviii.  19,  20. 

t  Acts  xvi.  3.  15.  33.  Rom.  xi.  16,  17.  1  Cor.  i.  16.  vii.  14. 


472 


ON  BAPTISM  AND 


of  the  gospel,  and  relied  on  the  mercy  of  the  father, 
on  the  mediation  of  the  inearnate  Son,  and  on  the 
grace  of  the  Holy  Spirit,  for  complete  salvation;  and 
that  he  sincerely  purposed  to  forsake  all  his  sins,  and 
every  confidence,  pursuit,  interest,  or  indulgence, 
which  interfered  with  these  engagements.  Thus  he 
openly  joined  himself  to  the  Lord,  according  to  the 
new  covenant  in  Christ  Jesus;  and  embracing  its  be- 
nefits as  his  portion  and  salvation,  he  solemnly  vowed 
to  renounce  the  world,  deny  himself,  bear  his  cross, 
endure  persecution  and  hardship,  and  fight  against  sin 
and  satan,  as  a  faithful  soldier  of  Jesus  Christ,  to  the 
end  of  his  days;  and  doubtless  prayers,  instructions, 
professions,  and  engagements  to  this  effect,  accompa- 
nied the  administration  of  baptism,  as  circumstances 
required  or  admitted  of  them.  Such  a  solemn  trans- 
action would  tend  exceedingly  to  confirm  the  faith,  to 
excite  the  love,  to  strengthen  the  mind,  and  to  encou- 
rage the  hope  of  the  true  convert.  And  though  an 
hypocritical  profession  could  answer  none  of  these 
purposes;  yet  we  cannot  determine,  that  confused 
views,  partial  convictions,  and  general  purposes  of 
following  Christ,  might  not  frequently  issue  in  true 
conversion,  even  by  means  of  this  ordinance,  and  the 
prayers,  instructions,  and  admonitions,  which  pre- 
ceded, attended,  and  followed  it;  for  it  does  not  be- 
come us  to  limit  the  operations  of  the  Holy  Spirit. 
The  public  administration  of  baptism  would  likewise 
honour  God,  and  the  Christian  religion;  establish  and 
edify  believers  by  reminding  them  of  their  privileges 
and  vows;  make  way  for  subsequent  exhortations, 
admonitions,  or  censures,  in  respect  of  the  baptized 


THE  LORD'S  SUITER. 


473 


person,  as  occasion  required;  and  excite  the  attention 
of  numbers  to  the  peculiar  doctrines  of  Christianity. 

The  baptism  of  the  infant-offspring  of  such  con- 
verts was  likewise  a  solemn  declaration  that  they  de- 
sired the  same  blessings  for  their  children,  as  they  had 
chosen  for  their  own  portion;  and  they  thus  pledged 
themselves  to  the  church,  "  to  bring  them  up  in  the 
*'  nurture  and  admonition  of  the  Lord;"  giving  them 
every  instruction,  and  using  all  means  of  rendering 
them  wise  unto  salvation.  When  they  brought  the 
children,  which  were  afterwards  born  to  them,  to  be 
baptized,  they  virtually  renewed  their  former  profes- 
sion and  engagements,  and  declared  their  persevering 
purpose  of  instructing  and  commanding  their  house- 
holds in  the  fear  of  God;  and  as  the  children  grew  up, 
such  of  them  as  profited  by  these  means,  would  per- 
sonally accept  of  the  privileges,  and  enter  into  the  en- 
gagements, peculiar  to  Christianity,  in  the  manner 
that  will  shortly  be  considered. 

As  the  number  of  professed  Christians  increased, 
the  baptism  of  infants  would  proportionably  grow 
more  common;  and  when  the  progress  of  the  gospel 
among  Jews  and  Gentiles  was  less  rapid,  the  baptism 
of  adults  would  not  occur  so  frequently.  This  ac- 
cords with  facts;  and  when  the  progress  of  error  and 
superstition  made  way  for  the  nominal  conversion,  and 
the  baptism,  of  whole  nations,  the  baptism  of  adults 
was  seldom  heard  of,  in  countries  previously  profess- 
ing Christianity.  The  indiscriminate  administration  of 
infant- baptism,  however,  arising  from  a  concurrence 
of  causes  during  many  centuries,  has  produced  many 
very  bad  effects;  and  the  abuses,  misapprehensions, 

Vol.  V.  3  P 


474 


ON  BAPTISM  AND 


and  criminal  conduct,  which  too  manifestly  connect 
with  it,  have  given  many  pious  persons  a  rooted  aver- 
sion to  that  way  of  administering  the  ordinance,  and 
have  furnished  them  with  plausible  objections  against 
it.  But  when  a  serious  parent  is  persuaded,  (notwith- 
standing all  these  crimes  and  abuses,)  that  the  bap- 
tism of  the  infant- offspring  of  believers  accords  to  the 
word  of  God,  and,  incompliance  with  what  he  judges 
his  duty,  presents  his  children  to  be  baptized;  he  so- 
lemnly ratifies  and  renews  the  profession  and  engage- 
ments of  his  own  baptism;  he  avows  his  earnest  de- 
sire, that  the  covenant  made  with  him  may  be  for  the 
good  of  his  seed  also,*  and  he  engages  to  bring  them 
up  in  the  faith  and  obedience  of  the  gospel,  as  far  as 
his  instructions,  discourse,  example,  and  prayers  can 
have  any  influence.  As  they  grow  up,  he,  or  other 
serious  relations,  may  profitably  explain  to  them  the 
riature,  meaning,  and  engagements  of  baptism;  the 
blessings  it  signifies;  the  advantages  of  being  thus 
early  admitted  into  the  visible  church,  and  trained  up 
as  her  children;  and  the  aggravated  guilt  of  deli- 
berately rejecting  the  salvation  and  service  of  God, 
from  pride  cf  heart  and  carnal  affections;  or  even  of 
neglecting  the  means  of  appropriating  these  advanta- 
ges, and  complying  with  those  engagements,  which 
their  parents,  or  senior  friends,  had  entered  into  in 
their  name,  and  for  their  benefit.  Thus  an  additional 
avenue  is  opened  to  the  consciences  of  young  per- 
sons, and  an  additional  restraint  imposed  on  their  pas- 
sions.— Ministers  also  may  employ  these  topicks  with 


*  Jer.  xxxii.  38 — 40.  Acts  ii.  38,  39. 


THE  LORD'S  SUPPER. 


475 


great  advantage,  in  addressing  both  the  parents  and 
the  children,  and  even  such  as  wish  to  have  their  off- 
spring baptized;  and  if  this  was  done  frequently  and 
generally,  both  in  publick  and  private;  if  baptism  was 
administered  solemnly  before  the  congregation,  and 
proper  reference  made  to  it  in  the  sermon;  and  if  some 
discouraging  barriers  to  these  things  were  removed, 
the  most  diffusive  good  might  be  expected. 

But  even  as  matters  now  stand,  the  administration 
of  infant- baptism  has  great  influence,  in  giving  vast 
multitudes  some  ideas  of  the  gospel,  especially  of 
original  sin,  regeneration,  and  the  Trinity;  and  whilst 
all  who  act  profanely,  deceitfully,  or  formally,  in  this 
matter,  must  answer  for  their  own  crimes;  if  good 
be  done,  either  to  parents,  children,  or  others,  and  if 
the  name  of  God  be  in  any  measure  glorified;  the  end 
of  the  institution  is  so  far  answered,  even  though  no 
special  benefit  should  be  thought  to  accrue  to  the  bap- 
tized person.  The  pious  parent  may  therefore  rest 
satisfied  with  performing  what  he  considers  his  duty. 
If  the  child  live,  the  transaction  may  be  useful,  by 
way  of  subsequent  improvement;  nay,  we  must  al- 
low, that  the  Holy  Spirit  may  in  some  cases  regene- 
rate the  infant,  in  answer  to  the  prayers  of  believing 
friends,  even  at  the  time  of  baptism;  without  con- 
founding the  outward  sign  with  the  thing  signified, 
or  supposing  the  sacrament  to  produce  the  effect  by 
its  own  inherent  energy.  Many  other  things  connected 
with  this  subject  must  be  waved,  for  the  sake  of  bre- 
vity, but  these  hints  may  perhaps  assist  some  plain 
Christians  to  understand  the  nature  of  baptism,  and 
their  duties  and  obligations  respecting  it.  The  out- 


ON  BAPTISM  AND 


ward  sign  doubtless  will  not  profit  those  who  live  and 
die  without  '  the  inward  and  spiritual  grace,'  even 
1  a  death  unto  sin,  and  a  new  birth  unto  righteous* 
'  ness;'  and  the  conduct  of  multitudes,  who  act  in 
direct  opposition  to  the  most  solemn  engagements, 
entered  into  for  themselves  or  others,  will  render  their 
doom  more  dreadful  at  the  last  day,  than  that  of  Jews, 
Mahometans,  Pagans,  or  avowed  infidels. 

The  Lord's  supper  also  calls  for  our  peculiar  atten- 
tion, as  it  is  of  the  greatest  importance  in  the  system 
of  Christianity.  When  baptized  persons  give  hopeful 
evidence,  that  they  are  partakers  of  1  the  inward  and 
*  spiritual  grace,'  of  the  initiatory  ordinance;  they 
should  be  exhorted  to  make,  or  renew,  a  personal 
profession  of  their  faith  in  Christ,  their  cordial  ac- 
ceptance of  his  salvation,  and  their  purpose  of  living 
according  to  his  commandments,  by  joining  with  his 
people  in  receiving  the  Lord's  Supper:  for  this  seems 
to  be  the  Scriptural  way  of  making  such  a  profession, 
whatever  expediency  there  may  be  m  other  introduc- 
tory observances. 

Nothing  can  be  more  simple  in  its  own  nature  than 
this  institution;  though  superstition  has  been  pecu- 
liarly successful  in  misrepresenting,  obscuring,  and 
perverting  it.  Our  blessed  Saviour,  the  evening  be- 
fore his  crucifixion,  having  celebrated  the  passover 
with  his  disciples,  appointed  the  Lord's  supper  to  be 
a  memorial  of  his  redemption,  as  the  paschal  lamb 
had  been  a  pref  gitration  of  it.  He  therefore  took 
bread,  and  by  prayer,  praise,  and  thanksgiving,  set  it 
apart  to  be  the  representation  of  his  body.  He  brake 
it,  to  show  that  his  body  must  be  wounded,  bruised, 


THE  LORD'S  SUPPER. 


477 


put  to  great  torture,  and  undergo  death,  for  the  re- 
demption of  his  people;  and  he  directed  each  of  his 
disciples  to  eat  of  that  bread  in  remembrance  of  him, 
to  instruct  them  in  the  way  by  which  his  atonement 
would  be  made  effectual  to  their  salvation.  In  like 
manner  he  took  the  cup,  and,  renewing  his  prayers 
and  thanksgivings,  he  bade  them  all  drink  of  it;  as 
the  wine  represented  his  blood,  which  was  about  to 
be  shed  to  purchase  the  blessings  of  the  new  covenant, 
and  to  ratify  it  in  behalf  of  the  whole  multitude  of 
believers,  for  the  remission  of  their  sins.  The  lan- 
guage of  Christ  in  appointing  this  ordinance,  is  mani- 
festly figurative,  and  cannot  be  literally  interpreted, 
(unless  we  should  explain  the  material  cup  itself  to 
be  the  blood  of  Christ,  or  rather,  the  new  covenant;) 
and  this  renders  it  the  more  wonderful,  that  any  set  of 
men  should  be  so  adventurous  and  absurd,  as  to  re- 
quire all  the  church  to  believe,  in  contradiction  to 
their  senses,  that  the  bread  in  the  sacrament,  after  con- 
secration, becomes  the  real  entire  body  of  Christ!  But, 
indeed,  the  Scripture  gives  us  no  intimation  of  anv 
peculiar  mystery  in  this  institution;  though  strong 
metaphors  are  employed,  the  more  emphatically  to  de- 
mand our  attention  to  the  importance  of  the  thing  sig- 
nified by  the  outward  emblems.* 

From  these  Scriptures,  I  apprehend,  we  may  learn  in 
in  general,  that  our  Lord  commanded  all  his  disciples, 
every  age,  to  the  end  of  the  world,  frequently  to  meet 
together  in  his  name,  and  with  solemn  worship  suit- 


*  Matt.  xxvi.  26—28.  Mark  xiv.  22—24.  Luke  xxii.  19,  20.  . 
1  Cor.  xi.  23—25. 


478 


ON  BAPTISM  AND 


able  to  the  occasion,  to  break,  distribute,  and  eat 
bread,  the  most  salutary  and  universal  of  all  viands, 
and  to  pour  out  and  drink  wine,  the  most  valuable 
and  refreshing  of  all  cordials.  This  action  was  intend- 
ed to  be  a  perpetual  memorial  of  Christ,  especially  of 
his  body  broken,  and  of  his  blood  shed,  for  their  sins. 
The  body,  (for  that  alone  could  be  represented  by  an 
outward  emblem,)  was  doubtless  put  for  his  perfect  and 
entire  human  nature,  as  personally  united  to  the 
eternal  Word  and  Son  of  God.  His  blood,  (the  shed- 
ding of  which  was  the  evident  and  immediate  cause  of 
his  death,)  denoted  the  whole  of  his  expiatory  sufferings , 
which  terminated  when  he  expired  on  the  cross.  The 
dignity,  righteousness,  and  holiness  of  the  Redeemer; 
the  depth  of  his  voluntary  humiliation  and  the  intense- 
ness  of  his  agonies;  the  vastness  of  his  condescension 
and  compassionate  love;  the  deplorable  state  of  deserv- 
ed misery  from  which  he  redeemed  sinners;  the  exten- 
sive efficacy  of  his  one  oblation,  the  honour  and 
happiness  to  which  he  exalts  all  true  believers;  and 
the  discovery  made  in  this  great  transaction,  of  the 
justice  and  love  of  God,  the  excellency  of  his  law,  the 
evil  of  sin,  the  vanity  of  the  world,  and  the  importance 
of  eternal  things,  should  all  be  taken  into  the  account, 
when  we  contemplate  the  death  of  Christ  through  the 
medium  of  these  outward  emblems;  whilst  the  action, 
of  eating  the  bread  and  drinking  the  wine,  illustrates  the 
manner  in  Which  the  sacrifice  of  Christ  becomes  ef- 
fectual; by  even  feeding  on  him,  in  our  hearts,  by 
4  faith  with  thanksgiving.'*  The  Lord's  supper  was  in- 


*  John  vi.  53—58. 

\ 


THE  LORD'S  SUPPER. 


479 


stituted  in  the  evening,  and  probably  the  disciples  re- 
ceived it  sitting;  but  as  no  command  was  given  in  this 
respect,  it  may  well  be  considered  as  a  matter  of  in- 
difference, in  which  the  validity  of  the  ordinance  is  not 
at  all  concerned. 

The  very  act  of  receiving  the  Lord's  supper,  implies 
a  confession  of  our  guilt  and  ruined  condition,  from 
which  we  could  not  have  been  saved,  if  Jesus  had  not 
died  upon  the  cross  to  redeem  us;  a  profession  that  we 
entirely  believe  the  testimony  of  God,  respecting 
the  person,  undertaking,  and  atonement  of  Christ,  and 
the  reality,  sufficiency  and  efficacy  of  his  victorious  suf- 
ferings; an  avowed  dependence  on  the  mercy  and  grace 
of  God,  according  to  the  promises  and  provision  of  the 
new  covenant,  which  wasratifiedby  Emmanuel'sblood; 
an  acknowledgment  of  our  obligations  to  this  most  gra- 
cious Benefactor,  and  an  expression  of  our  love  and 
gratitude  to  him;  a  sacramental  engagement  to  obey 
him  as  our  Lord  and  Saviour,  surrendering  ourselves 
to  him,  as  "  bought  with  a  price,  to  glorify  him  with 
"  our  bodies  and  spirits,  which  are  his;"  and  a  publick 
uniting  of  ourselves  to  his  redeemed  people,  to  walk 
with  them  in  christian  love  and  fellowship,  in  all  the 
ordinances  of  divine  worship,  and  in  all  holy  conversa- 
tion and  godliness. 

It  is,  therefore,  most  evident,  that  no  man  is  pre- 
pared for  this  sacred  ordinance,  or  capable  of  sincere- 
ly and  intelligently  making  that  profession  which  is 
implied  in  it;  unless  he  be  indeed  a  self-condemned 
penitent;  who  really  believes  the  gospel,  and  renoun- 
ces all  other  confidences  to  "  flee  for  refuge  to  lay  hold 
"  on  the  hope  set  before  him;"  and  unless,  in  his  most 


480 


ON  BAPTISM  AND 


secret  retirement,  he  endeavours  to  receive  Christ  Je- 
sus the  Lord,  as  his  Prophet,  Priest,  Ruler,  and  Sa- 
viour, purposing  thenceforth  to  walk  in  obedience  to 
him.  The  man,  who  habitually  allows  himself  in 
known  sin,  or  the  neglect  of  known  duty;  who  har- 
bours pride,  envy,  malice,  avarice,  or  sensual  lusts  in 
his  heart,*  who  comes  to  the  sacrament  to  compensate 
for  his  sins,  or  to  cloak  his  secret  transgressions;  who 
attends  on  it  to  quiet  conscience  by  a  self-righteous 
service,  substituting  the  outward  sign  for  the  thing 
signified;  or  who  uses  it  as  a  mere  step  to  secular  pre- 
ferment, must  "  be  guilty  of  the  body  and  blood  of 
"  Christ,"  and  eat  and  drink  his  own  condemnation. 
But  the  humble,  trembling  penitent,  who  would  apply 
for  salvation  through  the  crucified  Saviour,  by  using 
the  means  that  he  hath  appointed,  ought  not  to  sus- 
pect any  snare,  or  fear  any  dangers  in  approaching 
the  Lord's  table;  even  though  many  doubts  may  still 
disquiet  his  mind,  or  great  remaining  darkness  ob- 
scure his  views. 

When  the  Corinthians  had  most  grievously  pro- 
faned this  ordinance,  and  exposed  themselves  to  se- 
vere rebukes  and  corrections,  the  Apostle  did  not  coun- 
sel them  to  seek  for  security  by  absenting  themselves 
from  it;  and  though  they  might  doubtless  profitably 
use  the  advice  and  assistance  of  their  pastors  or  bre- 
thren, he  did  not  direct  them  to  be  satisfied  with  their 
decisions;  but  "  to  examine  themselves,  and  so  eat  of 
"  that  bread,  and  drink  of  that  cup."*  It  was  incum- 


»  1  Cor.  xi.  27—31. 


THE  LORD'S  SUPPER. 


481 


bent  on  them  to  examine  diligently,  whether  they 
were  in  the  faith?  Whether  they  did  truly  repent  and 
believe  the  gospel?  Whether  their  profession  was  sin- 
cere, and  their  motives  pure?  Whether  their  hearts 
and  lives  were  consistent  with  the  holy  religion  they 
had  embraced?  Whether  they  did  cordially  accept  of  the 
whole  salvation  of  Christ,  and  yield  themselves  to  his 
service?  And  whether  they  came  to  the  Lord's  table, 
"  discerning  his  body,"  "  remembering  his  love," 
and  seeking  communion  with  him  and  his  saints? 

Such  self-examination  must  always  become  pro- 
fessed Christians;  not  in  order  to  find  out  some  ex- 
cuse for  neglecting  to  obey  the  dying  command  of 
their  loving  Saviour;  but  in  order  to  remember  him 
with  more  fervent  affection,  and  more  exalted  thanks- 
givings. It  is  every  useful,  when  we  have  the  oppor- 
tunity, to  set  apart  some  time  previously  to  the  ad- 
ministration of  the  Lord's  supper,  thus  to  re-examine 
ourselves,  to  inquire  into  our  progress  in  vital  godli- 
ness, and  to  renew  in  secret  our  cordial  consent  to  the 
new  covenant  in  the  blood  of  Christ.  Such  a  prepa- 
ration is  especially  important  to  the  new  convert,  when, 
(with  the  instructions  and  prayers  of  ministers  and 
pious  friends,  he  first  approaches  to  make  this  pro- 
fession; and  to  the  backslider,  when  he  is  recovered 
from  his  wanderings,  and  desires  to  renew  the  solemn 
transaction.  In  all  cases,  self-examination  should  be 
considered  merely  as  introductory  to  the  exercise  of  re- 
pentance and  faith,  the  practice  of  works  meet  for  repen- 
tance, and  fervent  prayers  for  divine  teaching  and  grace 
to  enable  us  more  profitably  to  attend  on  the  ordinances 
of  God;  for  should  any  one  discover,  that  at  present  he 
Vol.  V.  3  Q 


482 


ON  BAPTISM  AND 


could  not  approach  the  Lord's  table  in  a  suitable  man- 
ner, he  ought  by  no  means  to  rest  satisfied  with  ab- 
senting himself;  but  should  rather  be  more  earnest  in 
using  every  means  of  becoming  an  acceptable  com- 
municant. The  believer,  however,  who  habitually  ex- 
amines  himself,  and  daily  exercises  repentance  and 
faith,  may  very  properly  receive  the  Lord's  supper 
without  any  further  preparation,  when  an  unexpected 
opportunity  presents  itself. 

It  is  evident,  both  from  Scripture  and  the  earliest 
records  of  the  primitive  church,  that  this  ordinance 
was  administered  to  the  professed  disciples  of  Christ 
in  general,  on  every  Lord's  day  at  least.  This  frequent 
recollection  of  that  great  event,  which  is  the  central 
point  of  our  holy  religion,  was  exceedingly  suited  to 
increase  humility,  hatred,  and  dread  of  sin,  watchful- 
ness, contempt  of  the  world,  faith,  hope,  love,  grati- 
tude, patience,  compassion,  meekness,  fortitude,  and 
all  other  holy  dispositions. — These  are  obvious  and 
intelligible  advantages  of  frequent  communicating,  if 
it  be  done  in  a  serious,  considerate,  and  reverential 
manner;  for  the  Lord's  supper  as  directly  tends  to 
strengthen  and  refresh  the  believing  soul,  as  the  bread 
and  wine  do  to  nourish  and  invigorate  the  body.  At 
the  same  time,  due  honour  is  rendered  to  the  Lord, 
by  this  repeated  profession  of  our  faith  and  love;  the 
sympathy  of  pious  persons,  uniting  in  so  affection- 
ate an  ordinance,  promotes  edification;  the  great  truths 
of  Christianity  are  thus  brought  before  the  minds  of  in- 
creasing numbers;  and  the  presence  and  blessing  of  the 
Lord  may  confidently  be  expected,  whilst  we  thus  meec 
in  his  name,  and  present  our  prayers  and  thanksgivings 


THE  LORD'S  SUPPER. 


483 


before  him.  Indeed,  this  institution  was  expressly  in- 
tended  to  "  show  forth  the  Lord's  death  till  he  come;" 
and  this  proves  that  the  doctrine  of  the  atonement  is  the 
most  essential  part  of  Christianity;  and  an  habitual  de- 
pendence on  a  crucified  Saviour,  the  grand  peculiarity 
of  the  Christian  character. 

The  abuses,  that  have  taken  place  in  respect  of  this 
ordinance,  have  at  length  produced  a  lamentable  neg- 
lect of  it;  to  the  dishonour  of  the  Redeemer,  and  the 
increase  of  that  lukewarmness  of  which  it  is  a  mani- 
fest indication.  No  doubt  the  pharisaical,  hypocriti- 
cal, avaricious,  and  profane  approaches  of  numbers  to 
the  Lord's  table,  constitute  a  most  heinous  sin,  which, 
unless  repented  of,  will  vastly  increase  their  final  con- 
demnation. But  they  who  through  ignorance,  impiety, 
carelessness,  malice,  or  secret  crimes,  are  unfit  for  this 
holy  ordinance,  are  equally  unprepared  for  death  and 
judgment:  and  when  they  withdraw,  as  Christians 
are  about  to  commemorate  their  dying  Redeemer, 
they  should  very  seriously  recollect  that  they  allow 
themselves  to  have  no  part  or  lot  in  the  matter.  Indeed, 
they  are  as  incapaple  of  praying  acceptably,  as  of  com- 
municating worthily,  whilst  they  live  in  wilful  opposi- 
tion to  the  commands  of  Christ,  and  in  neglect  of  his 
great  salvation. 

Some  persons  likewise  withdraw,  apparently,  lest 
they  should  make  too  avowed  a  profession  of  religion, 
or  bind  themselves  too  closely  to  a  holy  life.  As  if  this 
instance  of  disobedience  would  excuse  their  conformity 
to  the  world,  and  contempt  of  the  favour  and  authority 
of  their  Judge! — Others  are  harassed  with  groundless 
scruples,  lest  a  well  meant  but  unsuitable  approach  to 


484    ON  BAPTISM  AND  THE  LORD'S  SUPPER. 

the  Lord's  table  should  exclude  them  from  future 
pardon:  though  even  the  scandalous  profanation  of  the 
Corinthians  was  only  visited  by  temporal  corrections, 
"  that  they  might  not  be  condemned  with  the  world." 
Or  they  fear,  lest  some  subsequent  fall  should  render 
their  case  desperate;  when  Peter  denied  Christ,  the 
very  night  in  which  he  had  both  celebrated  the  pass- 
over  and  the  Lord's  supper,  and  yet  he  was  gracious- 
ly restored.  Thus  the  remainder  of  unbelief  induces 
many  who  appear  to  be  pious  Christians  in  other  re- 
spects to  hesitate,  and  often  to  refuse  obedience  to  this 
plain  command,  during  their  whole  lives;  whilst  oth- 
ers seem  afraid  of  communicating  too  frequently;  or 
make  the  langour  of  their  affections  a  reason  for  absent- 
ing themselves,  by  which  it  is  exceedingly  increased. 
But  let  the  new  convert,  who  would  thrive  in  his  pro- 
fession, speedily  begin  to  consider  this  institution, 
and  diliberately  prepare  for  attending  on  it,  as  soon  as 
he  can  do  it  sincerely:  and  let  the  believer  gladly  em- 
brace every  opportunity  of  communicating;  avoid 
whatever  may  unfit  him  for  it;  and  daily  remember 
the  vows  of  God  that  are  upon  him  to  live  to  him  who 
died  for  his  salvation. 


ESSAY  XXV. 


On  the  State  of  separate  Spirits;  the  Resurrection  of 
the  Body;  Judgment;  and  Eternity. 

It  is  the  grand  design  of  revealed  religion,  to  draw 
oft"  our  attention  and  affections  from  things  present 
and  temporal,  and  to  fix  them  on  things  future  and 
eternal.  Yet,  such  is  the  constitution  of  the  universe, 
and  such  the  plan  of  the  gospel,  that  the  regulation  of 
our  pursuits  and  actions,  in  subordination  to  the  inter- 
ests of  the  unseen  state,  tends  to  produce  by  far  the 
greatest  measure  of  happiness  to  individuals,  and  to 
society,  which  can  possibly  be  attained  in  this  present 
life.  Whatever  conjectures  or  discoveries  the  more 
rational  of  the  heathen  had  made  in  this  interesting 
concern,  or  whatever  intimations  God  had  given  about 
it  to  the  ancient  church;  it  may  with  the  strictest  pro- 
priety be  said,  that  "  life  and  immortality  have  been 
"  brought  to  light  by  the  gospel."  For  the  New  Tes- 
tament revelation  elucidating  and  confirming  that  of 
the  Old,  has  removed  all  doubt  and  uncertainly  about 
a  future  state  of  existence,  except  what  arises  from 


486  THE  STATE  OF  SEPARATE  SPIRITS: 

our  want  of  faith,  or  acquaintance  with  the  holy 
Scriptures;  it  hath  given  every  needful  instruction  on 
the  important  subject;  and  it  hath  annexed  to  it  that 
authority,  which  is  suited  to  render  it  influential  upon 
our  whole  conduct.  This  decisive  and  complete  infor- 
mation is  of  the  greatest  moment:  for  all  error,  obscu- 
rity, or  uncertainty  in  a  matter  of  such  vast  importance, 
must  proportionably  enfeeble  and  unsettle  the  mind; 
and  deduct  from  the  efficacy  of  those  motives,  which 
excite  or  animate  the  soul  to  vigorous  exertion,  self- 
denying  obedience,  patient  sufferings,  or  courageously 
meeting  dangers,  in  adhering  to  the  truth  and  will  of 
God  amidst  the  opposition  of  this  evil  world.  Our 
concluding  Essay,  therefore,  will  contain  some 
thoughts  on  the  intermediate  state;  the  second  coming 
of  Christ;  the  resurrection  of  the  body;  and  the  pro- 
cess, rule,  and  event,  of  judgment. 

The  immortality  of  the  soul  is  fully  established  by 
the  uniform  testimony  of  Scripture;  which  fully  de- 
clares, not  only  that  it  is  created  capable  of  endless 
existence,  but  also  that  it  is  the  unalterable  purpose  of 
the  Creator  it  should  exist  to  eternity.  It  is  impossible 
in  the  nature  of  things,  that  this  should  be  proved  by 
any  reasonings  or  arguments  whatever;  because  the 
intention  of  God  can  be  known  by  express  revelation 
alone. 

The  language  of  holy  writ  constantly  implies,  that 
the  soul  is  capable  of  exerting  its  powers  and  faculties, 
in  a  state  of  separation  from  the  body.  The  Apostle 
could  not  tell  "  whether,"  during  his  vision,  "  he  were 
"  in  the  body,  or  out  of  the  body;""*  and  he  spoke  of 


*  2  Cor.  xii.  1 — 3. 


THE  RESURRECTION, 


487 


being  "  absent  from  the  body  and  present  with  the 
"  Lord."*  We  frequently  read  of  "the  things  done 
"  in  the  body:"  which  implies  that  the  same  agent  is 
capable  of  doing  things  out  of  the  body.  "  Our  earthly 
"  house  of  this  tabernacle  must  be  dissolved,  that  we 
M  may  have  a  building  of  God,  a  house  not  made  with 
w  hands,  eternal  in  the  heavens."!  "  Then  the  body 
"  shall  return  to  the  dust,  and  the  spirit  to  God: "J 
Accordingly  we  read  of  "  the  spirits  of  just  men  made 
"  perfect,"  as  well  as  of  "  an  innumerable  company 
"  of  angels:  and  even  these  brief  hints  may  suffice 
to  show,  that  the  system  of  modern  materialists  can- 
not be  supported,  (any  more  than  the  other  doctrines 
of  the  same  school,)  except  by  rejecting  the  word  of 
God,  and  treating  the  sacred  writers  as  men  who  es- 
poused and  propagated  vulgar  errors,  whilst  they  pro- 
fessed to  "  speak  as  they  were  moved  by  the  Holy 
"  Ghost." 

The  Scriptures  likewise  teach  us,  that  both  the 
righteous  and  the  wicked,  immediately  on  leaving  the 
body,  enter  on  a  state  of  happiness  or  misery.  Laza- 
rus was  carried,  as  soon  as  he  died,  into  Abraham's 
bosom;  and  when  "  the  rich  man  died  and  was  buri- 
"  ed,  in  hell  he  lifted  up  his  eyes,  being  in  torments;" 
whilst  his  brethren,  in  his  father's  house,  were  follow- 
ing him  to  the  same  state  of  misery.  Should  it  be 
urged,  that  this  is  a  parabolical  representation,  we  an- 
swer, that  He  who  is  the  Truth  itself  would  never 
have  spoken  those  things,  even  in  a  parable,  which 
have  a  direct  tendency  to  mislead  the  reader,  and  to 


*  2  Cor.  v.  8.  t  2  Cor.  v.  1.  \  Eccles.  xii.  7.  §  Heb.  xii.  22, 23. 


488       THE  STATE   OF  SEPARATE  SPIRITS; 


raise  an  expectation  of  a  state  which  has  no  existence. 
But,  indeed,  our  Lord  was  pleased  to  confirm  this  in- 
ference by  his  address  from  the  cross  to  the  dying 
thief,  "  This  day  shall  thou  be  with  me  in  paradise;"* 
which  could  not  have  been  the  case,  unless  his  soul 
had  existed  in  a  state  of  happiness,  whilst  his  body  lay 
buried  with  that  of  the  other  malefactor.  They,  there- 
fore, who  denv  this  distinction  between  soul  and  bodv, 
must  suppose  our  Lord,  as  well  as  his  Apostles,,to  have 
been  mistaken. — His  answer  likewise  to  the  Saddu- 
cees,  who  cavilled  about  the  doctrine  of  the  resurrec- 
tion, is  equally  decisive  against  those  who  deny  the 
intermediate  state;  for  "  as  God  is  not  the  God  of  the 
"  dead,  but  of  the  living,"  how  can  he  be  the  God  of 
Abraham,  Isaac,  and  Jacob,  if  they  have  been  -wholly 
dead  during  so  many  revolving  centuries?f 

The  Apostle  "  had  a  desire  to  depart  and  to  be 
"  with  Christ,  as  far  better,^  than  living  on  earth;  but 
he  would  not  have  been  any  sooner  with  Christ  for 
departing  hence,  if  he  were  to  lie  entirely  under  the 
power  of  death,  until  the  resurrection;  nor  could  he 
"  be  present  with  the  Lord,  when  absent  from  the 
"  body?''  if  never  made  capable  of  beholding  him  till 
his  second  coming,  i  The  souls  of  those,  to  whom 
Christ,  by  his  Spirit  in  Noah,  preached,  during  the 
term  of  God's  long-suffering  while  the  ark  was  pre- 
paring, are  represented  as  being  in  prison  at  the  time 
when  Peter  wrote;  \  and  John  was  directed  to  write, 
"  blessed  are  the  dead,  which  die  in  the  Lord,  from 


*  Luke  xvi.  22—31.  xxiii.  43.  t  Matt  22—32. 

J  2  Cor.  v.  8.  §  1  Pet.  iii.  19,  20. 


THE  RESURRECTION,  &C. 


489 


w  henceforth,  even  so  saith  the  Spirit."*  Yea,  he  saw 
an  innumerable  company  before  the  throne,  who  were 
crying  for  vengeance  on  their  persecutors;  but  were 
required  to  wait  till  the  rest  of  their  brethren  had 
finished  their  testimony;  which,  however  interpreted, 
must  precede  the  resurrection  of  the  dead.f  x\nd  here 
it  may  be  proper  to  repeat  the  observation,  that  the 
God  of  truth  and  love  would  not  arrange  even  the  cir- 
cumstances of  a  vision  in  such  a  manner,  as  directly 
tended  in  the  most  obvious  interpretation  to  mislead 
men  in  so  material  a  point.  These  are  a  specimen  of 
those  scriptural  arguments,  by  which  we  are  induced 
to  expect  an  immediate  entrance  into  happiness  or 
misery,  as  soon  as  we  leave  this  world,  by  an  antici- 
pation of  that  sentence  which  will  be  publickly  pro- 
nounced at  the  day  of  judgment. 

Various  absurd  notions,  and  curious  speculations, 
have  been  formed  about  this  intermediate  state;  which 
the  use  of  the  word  translated  Hell,  for  the  place  of 
separate  spirits,  may  have  in  part  occasioned.  Thus 
the  Messiah,  by  the  royal  prophet,  expressed  his  con- 
fidence in  the  Father,  "that  he  would  not  leave  his 
"  soul  in  hell,  neither  suffer  his  Holy  One  to  see  cor- 
"  ruption."J  Many  learned  men,  indeed,  would  ex- 
plain both  these  expressions  to  denote  the  grave,  by  a 
very  unnatural  tautology;  but  scarcely  any  thing  can 
be  more  evident,  than  that  by  Hell  is  meant  the  place 
of  separate  spirits,  to  which  the  human  soul  of  Christ 
repaired,  as  soon  as  his  body  was  laid  in  the  grave,  till 
their  re-union  at  his  glorious  resurrection. 

*  Rev.  xiv.  13.  t  Rev.  vi.  9 — 1  1 . 

\  Psalm  xvi.  10.  Acts  ii.  27 — 31. 
Vol.  V.   x  3  R 


490         THE  STATE  OF  SEPARATE  SPIRITS; 


The  Scripture  seems  in  general  only  to  inform  us 
that  the  souls  of  the  righteous,  when  their  earthly  ta- 
bernacle is  taken  down,  are  made  perfect  in  know- 
ledge, purity,  and  love;  being  freed  from  all  remains 
of  sin,  removed  from  every  temptation,  made  con- 
querors over  all  their  enemies,  exempted  from  all  la- 
bours, sorrows,  fears,  and  distresses,  and  admitted 
into  the  presence  of  Christ,  to  behold  his  glory,  and 
enjoy  his  love;  that  they  are  qualified  to  join  the  rap- 
turous worship  of  angels,  and  to  share  their  felicity 
in  the  full  completion  of  all  their  spiritural  desires,  in 
communion  with  God,  and  in  the  society  of  holy  be- 
ings; that  their  joys  far  exceed  all  that  they  could  on 
caith  conceive  or  imagine,  and  are  fully  adequate  to 
their  most  enlarged  capacities,  though  proportioned  to 
the  degree  of  their  grace  and  fruitfulness  on  earth; 
that  nothing  is  wanting  to  the  absolute  completion  of 
their  happiness,  but  that  re-union  with  their  bodies,  for 
which  they  wait  in  joyful  hope,  assured  that  then 
4<  mortality  shall  be  swallowed  up  of  life;"  and  that  with 
adoring  acclamations,  they  witness  the  Redeemer's 
triumphs  on  earth,  and  the  accomplishment  of  those 
prophecies,  for  which  they  fervently  prayed  whilst  here 
they  fought  the  good  fight  of  faith.  On  the  other 
hand,  it  is  manifest  from  the  sacred  oracles,  that  the 
sculs  of  the  wicked,  when  they  leave  the  body,  "  are 
u  driven  away  m  their  wickedness,"  under  condem- 
nation and  the  wrath  of  God,  and  under  the  power  of 
their  \ile  affections,  now  freed  from  all  restraint;  and 
that  thus  they  immediately  sink  into  a  state  of  de- 
spair, and  pur.isi.ment  propoitioned  to  their  crimes;  in 
which  they  will  continue  till  the  day  of  judgment,  in 


THE  RESURRECTION,  8CC. 


491 


dire  expectation  of  that  event  to  complete  their  mise- 
ry, by  re-uniting  them  to  their  bodies,  the  instruments 
of  their  crimes,  and  sharers  with  their  souls  in  the  righ- 
teous vengeance  of  their  offended  Creator. 

After  the  souls  of  successive  generations  shall  have 
been  thus  gathered  to  their  own  company,  and  their 
bodies  shall  have  returned  to  the  ground  whence  they 
were  taken,  the  end  will  at  length  arrive:  when  "  the 
"  Lord  Jesus  shall  be  revealed  from  heaven  with  his 
"  mighty  Angels,  in  flaming  fire,  taking  vengeance 
"  on  them  that  know  not  God,  and  that  obey  not  the 
"  gospel  of  our  Lord  Jesus  Christ;  who  shall  be 
"  punished  with  everlasting  destruction  from  the  pre- 
"  sence  of  the  Lord,  and  from  the  glory  of  his  power; 
"  when  he  shall  come  to  be  glorified  in  his  saints,  and 
**  to  be  admired  in  all  them  that  believe."*  The  di- 
vine Saviour  w  ill  then  personally  appear  in  the  clouds, 
even  as  the  Apostles  beheld  him  when  he  ascended 
into  heaven,  f  "  For  the  Lord  himself  shall  descend 
"  from  heaven  with  a  shout,  with  the  voice  of  the 
"  Archangel,  and  with  the  trump  of  God;  and  the 
"  dead  in  Christ  shall  rise  first. "J  This  will  be  ac- 
companied by  the  change  of  all  such  believers  as  shall 
then  be  found  alive  upon  earth.  §  The  resurrection  of 
all  others,  who  shall  have  died  from  the  creation  of 
the  world  to  this  grand  consummation  of  all  things, 
will  afterwards  take  place:  and  then  the  earth  and  all 
its  works  will  be  burnt  up  by  one  general  conflagration. 
No  words,  however,  can  possibly  explain,  illustrate, 


*  2  Thess.  i.  7—10.  fActs  i.  1 1.  \  1  Thess.  iy.  15—17. 
§  1  Cor.  xv.  51,  52. 


492        THE  STATE  OF  SEPARATE  SPIltlTS; 

or  enable  the  reader  to  frame  any  adequate  conception 
of  this  majestic,  tremendous,  ■  yet  most  delightful 
scene,  or  the  different  emotions  of  the  righteous  and 
and  the  wicked  during  this  astonishing  catastrophe. 
What  a  spectacle  of  grandeur  and  horror  would  the 
conflagration  of  one  large  city  present,  were  it  all  at 
once  in  flames!  What  then  will  be  the  prospect  ex- 
hibited to  the  innumerable  spectators,  when  "  the 
"  heavens  shall  pass  away  with  a  great  noise,  and  the 
*'  elements  shall  melt  with  fervent  heat;  the  earth  also 
"  and  all  the  works  that  are  therein  shall  be  burnt  up."* 
When  universal  nature  shall,  as  it  were,  expire  in 
convulsions!  when  the  hautiest  rebels  shall  call  in  vain 
for  rocks  and  mountains  to  fall  on  them,  and  hide  them 
from  the  face  of  their  offended  Judge!  and  when  all 
possibility  of  escape  or  mercy,  shall  vanish  for  ever! 

"  The  hour  is  then  coming,  in  which  all  that  are  in 
"  the  graves  shall  hear  the  voice  of  Christ,  and  shall 
"  come  forth:  they  that  have  done  good  to  the  resur- 
M  rection  of  life:  and  they  that  have  done  evil  to  the 
"  resurrection  of  damnation."!  "  The  multitudes  that 
"  sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
"  everlasting  life,  and  some  to  shame  and  everlasting 
"  contempt: "J  and  "  there  shall  be  a  resurrection 
"  both  of  the  just  and  of  the  unjust."  As  the  bodv 
is  a  part  of  our  nature,  and  the  instrument  of  the 
soul  in  doing  good  or  evil;  so  it  is  meet  that  it  should 
be  raised  from  the  dead,  to  share  the  happiness  or 
misery,  which  shall  be  awarded  to  every  one  accord- 
ing to  his  works,  by  the  righteous  Judge'  of  the  world. 


*  2  Pet.  iii.  10—13.       t  John  v.  233  29.       \  Dan.  xii.  2. 


THE  RESURRECTION,  &CC. 


494 


Little,  however,  is  spoken  in  Scripture  concerning  the 
resurrection  of  the  wicked,  compared  with  the  copious 
information  there  afforded  concerning  the  that  of  the 
righteous.  By  the  omnipotent  word  of  Him,  "  who  is 
"  the  Resurrection  and  the  Life,"  the  bodies  of  his 
redeemed  people  shall  first  be  raised  from  the  dust  of 
the  earth,  from' the  depths  of  the  sea,  and  from  every- 
place in  which  they  have  been  deposited;  and  being 
restored  to  life,  incorruptible,  immortal,  and  glorious, 
they  will  be  re-united  to  their  immortal  souls,  to  par- 
ticipate and  increase  their  unspeakable  felicity.  For 
"  the  Lord  Jesus  shall  change  our  vile  body,  that  it 
*'  may  be  fashioned  like  unto  his  glorious  body,  ac- 
"  cording  to  the  working  whereby  he  is  able  even  to 
"  subdue  all  things  to  himself."* 

We  know  what  appellation  the  Apostle  bestowed  on 
those,  who,  cavilling  at  his  doctrine,  inquired  "  how 
"  are  the  dead  raised?  and  with  what  bodies  do  they 
"  come?"  Questions  about  identity,  and  difficulties 
started  about  the  possibility  of  a  resurrection,  may 
answer  the  purposes  of  a  proud  sceptickal  philosophy: 
but  the  humble  disciple,  sitting  as  a  little  child  at  the 
Saviour's  feet  will  allow,  "  that  such  knowledge  is  too 
"  high  for  him,  he  cannot  attain  unto  it;"  and  perceive 
that  it  is  meet  to  answer  all  such  objections  by  saying, 
"  hath  God  spoken,  and  shall  he  not  do  it;"  "  Can 
"  any  thing  be  too  hard  for  the  Lord?"  We  are  sure 
that  our  bodies  will  be  so  far  raised  the  same,  that  we 
shall  know  ourselves  to  be  the  same  persons,  who  did 
such  and  such  things  on  earth:  but  "  as  we  must  all 
"  be  changed,"  our  bodies  will  not  be  in  every  respect 


*  Phil.  iii.  20,  21. 


494         .    THE  STATE  OP  SEPARATE  SPIRITS; 

the  same.  "  There  is  a  natural  body,  and  there  is  a 
"  spiritual  body;"  the  "  image  of  the  first,  and  of  the 
"second  Adam;"  "  and  as  we  have  borne  the  imaa:e 

o 

"  of  the  earthly,  we  shall  also  bear  the  image  of  the 
"heavenly:"  "that  which  is  sown  in  corruption,  dis- 
"  honour,  and  weakness,  shall  be  raised  in  incorrup- 
"  tion,  glory,  and  power."  "  Flesh  and  blood  cannot 
"inherit  the  kingdom  of  God;"  but  he  will  give 
every  one  his  own  body,  even  as  he  gives  to  every 
seed  an  increase  of  the  same  kind  that  was  sown.* 
"When  we  reflect  on  the  resplendent  appearance  of 
Christ  on  the  mount  of  transfiguration;  and  further 
recollect,  that  the  beloved  disciple,  who  leaned  on  his 
breast  at  table,  fell  at  his  feet  as  dead  when  he  appear- 
ed to  him  in  glory;  we  shall  find  our  views  enlarged, 
and  expect  to  receive  a  body  at  the  resurrection  oeyond 
expression  glorious  and  beautiful,  and  as  much  supe- 
rior to  these  bodies  of  our  humiliation  as  the  heavens 
are  above  the  earth.  They  will  be  liable  to  none  of  the 
wants,  decays,  disorders,  or  grossness,  of  our  present 
animal  frame:  no  longer  will  they  retard  our  motions, 
or  impede  us  in  contemplation  and  devotion:  but  they 
will  be  suited  to  assist  and  increase  the  most  sublime 
and  rapturous  joys  of  our  immortal  souls  to  ali  eter- 
nity. And,  however  it  may  appear  to  us  at  present,  we 
shall  doubtless  find  the  resurrection  of  our  bodies  to 
be  an  immense  accession  to  our  happiness,  and  to  our 
capacity  of  enjoying  and  glorifying  God. 

Whilst  the  Scripture  states  the  order  of  the  resur- 
rection, and  intimates  that  the  final  justification  of  be- 


*  1  Cor.  xv. 


THE  RESURRECTION,  &C. 


495 


lievers  shall  precede  the  resurrection  of  the  wicked, 
that  they  may  be  assessors  with  Christ  in  judging  men 
and  angels;*  it  also  speaks  more  fully  on  the  grounds 
of  their  admission  to  the  glorious  inheritance  prepar- 
ed for  them,  in  language  which  implies  that  the  whole 
assembled  world  shall  be  made  acquainted  with  them. 
Nothing  can  be  more  august  than  the  description 
given  of  this  tremendous  day  of  God.  The  Apostle  in 
vision,  "  saw  a  great  white  throne,  and  Him  that  sat 
"  thereon,  from  whose  face  the  heaven  and  the  earth 
"  fled  away,  and  there  was  no  place  left  for  them."f 
No  words  can  more  emphatically  declare  the  sovereign 
authority,  and  the  infinite  power,  justice,  and  holiness, 
of  the  Judge.  "  He  saw  the  dead  also,  both  small  and 
"  great,  stand  before  God;  and  the  books  were  open- 
"  ed."  This  declares  the  discoveries  that  will  be  made, 
when  omniscience  shall  "  bring  to  light  the  hidden 
*  things  of  darkness,  and  make  manifest  the  counsels 
"of  all  hearts;"f  the  perfect  recollection,  and  fulL 
conviction,  which  every  one  will  then  have  of  all  his 
thoughts,  words,  actions,  motives,  and  intentions, 
however  they  had  previously  been  mistaken  or  fort 
gotten;  the  judgment  to  be  made  of  the  whole  by  the 
perfect  rule  of  the  divine  command;  and  the  final  con- 
demnation of  all,  "  whose  names  are  not  found  writ- 
"  ten  in  the  book  of  life."  This  likewise  implies, 
that  none  can  abide  the  severity  of  that  impartial  judg- 
ment, except  those  who  are  interested  in  the  new  co- 
venant mediated  by  the  Son  of  God:  whilst  we  are 
taught,  by  "  death  and  hell  being  cast  into  the  lake  of 


*  1  Cor.  vi.2,  3.       f  Rev.  xx.  11—15.       \  Cor.  iv.  1—3. 


496         THE  STATE  OP  SEPARATE  SPIRITS; 

fire,  that  all  the  saints  will  be  finally  delivered  from 
death,  suffering,  and  every  consequence  of  sin  which 
will  from  that  period  be  wholly  destroyed,  or  rather 
confined  to  those  who  perish  in  their  sins. 

The  Apostle  Paul  declares  that  "  we  must  all  ap. 
"pear,"  or  be  made  manifest  in  our  true  character , 
"  before  the  judgment  seat  of  Christ;  that  every  one 
"  may  receive  the  things  done  in  his  body,  according 
"  to  that  he  hath  done,  whether  it  be  good  or  bad."* 
The  same  interesting  truth  is  exhibited  under  various 
parables  or  similitudes;  "  Every  tree,  that  bringeth 
"  not  forth  good  fruit,  shall  be  hewn  down  and  cast 
"  into  the  fire,"  the  tares  shall  be  separated  from  the 
wheat;  the  corn  from  the  chaff;  and  the  man  without 
the  wedding  garment  from  the  welcome  guests.  "At 
"  the  end  of  the  world,  the  Angels  shall  come  forth, 
"  and  sever  the  wicked  from  among  the  just,  and  shall 
"  cast  them  into  the  furnace  of  fire;  there  shall  be 
"  wailing  and  gnashing  of  teeth. "f  Indeed,  all  the 
descriptions,  which  are  given  us  of  this  grand  event, 
relate  especially  to  the  case  of  those  who  have  the 
benefit  of  revelation:  but  we  are  expressly  told  that 
* '  When  the  Son  of  Man  shall  come  in  his  glory,  and 
*{  all  the  holy  Angels  with  him:  then  shall  he  sit  upon 
u  the  throne  of  his  glory;  and  before  him  shall  be 
"  gathered  all  nations,  and  he  shall  separate  them  one 
ct  from  another,  as  a  shepherd  divideth  his  sheep  from 
"  the  goats."J  This  he'will  do  with  perfect  ease, 
certainty,  and  impartiality:  he  will  pronounce  the  final 


*  2  Cor.  v.  10. 
\  Mat.  xxv.  3 1 


—46. 


fMat.  xiii.  41—43.  49,  50. 


THE  RESURRECTION,  &.C. 


497 


sentence  with  absolute  authority,  from  which  there 
can  be  no  appeal;  execute  it  with  a  power  to  which 
all  resistance  will  be  vain;  and  display  the  propriety 
of  it  so  clearly  as  to  silence  every  objection.  These 
things  are  suited  to  give  us  the  most  exalted  appre- 
hensions of  the  Judge  himself,  who  "  shall  come  in 
"  his  own  glory  "  as  mediator,  "  and  in  the  glory  of 
"  the  Father,''  exercising  all  divine  perfections  through 
the  medium  of  the  human  nature;  so  that  this  will  be 
"  the  appearing  of  the  glory  of  the  great  God,  and 
"  our  Saviour  Jesus  Christ."*  Then  "  every  eye 
"  shall  see  him,  and  they  also  which  pierced  him,  and 
"  all  the  kindreds  of  the  earth  shall  wail  because  of 
"  him.  Even  so,  Amen."| 

But  when  "  the  books  shall  be  opened,"  it  will 
appear  that  many  of  those  who  had  been  guilty  of  nu- 
merous and  heinous  crimes,  during  a  great  part  of 
their  lives,  had  at  length  truly  repented,  and  believed 
in  Christ  with  a  living  faith;  "  being"  then  "justified 
**  by  faith,  they  had  peace  with  God:"  *?  their  sins 
"  were  cast  into  the  depths  of  the  sea,"  "  nevermore 
"  to  be  mentioned  against  them. "J  Their  repentance 
having  been  evidenced  by  newness  of  life;  their  faith 
having  worked  by  love  to  Christ,  his  cause,  and  his 
people;  and  the  Spirit  of  adoption  having  sealed  them 
by  his  sanctifying  influences;  a  new  character  was 
formed  in  them,  and  their  subsequent  good  works  will 
evince  their  union  with  Christ,  show  their  title  to  the 
eternal  inheritance,  and  constitute  the  measure  by 


•  Tit.  ii.  13.  t  Rev.  i.  7.  Jude  14,  15, 

%  Ezek.  xviii.  22.  Micah  vii.  19. 

Vol.  V.  3  S 


498        THE  STATE  OF  SEPARATE  SPIRITS; 


which  their  gracious  recompence  shall  be  ascertained. 
For,  all  their  former  sins  having  been  blotted  out;  and 
all  the  defects,  defilements,  and  failures  of  their  sub- 
sequent obedience  repented  of,  and  washed  away 
through  the  daily  exercise  of  faith  in  Christ,  nothing 
will  be  found  written  concerning  them,  but  the  ac- 
count of  the  good  works  which  they  did  from  evan- 
gelical principles,  and  by  the  grace  of  the  Holy  Spirit; 
whether  they  have  been  spared  to  produce  these  good 
fruits,  for  a  longer  or  a  shorter  time.  Then  all  their 
conscientious  self-denial,  their  secret  piety  and  chari- 
ty, their  heavenly  meditations  and  affections,  their 
pure  disinterested  motives;  their  edifying  converse; 
their  zeal,  gratitude,  self-abasement,  godly  sorrow, 
patience,  meekness,  perseverance  in  doing  good 
against  evil,  constancy  in  the  midst  of  opposition; 
with  all  they  have  renounced,  ventured,  laboured,  or 
suffered  for  Christ's  sake,  will  be  brought  to  light  and 
made  manifest  before  men  and  Angels.  Every  ca- 
lumny and  malicious  charge  of  hypocrisy,  affectation, 
or  spiritual  pride,  will  be  refuted;  their  whole  conduct 
will  appear  in  its  true  light,  and  it  will  be  undeniably 
manifest,  that  they  were  the  upright  worshippers  and 
servants  of  God,  the  disciples  and  friends  of  Christ, 
and  decidedly  on  his  part  in  this  evil  world.  Then  it 
will  be  seen,  that  it  u  is  a  righteous  thing  with  God 
"  to  recompence"  with  his  heavenly  rest,  those,  who 
willingly  endured  tribulations  for  his  sake;  whilst  they 
lived  among  his  enemies;*  and  no  one  shall  be  able 
to  object  to  the  decision  of  the  Judge,  when  he  shall 


*2  Thess.  i.  4—12. 


THE  RESURRECTION,  &C.  499 

ft 

say,  "  Come,  ye  blessed  of  my  Father,  inherit  the 
"  kingdom  prepared  for  you  from  the  beginning  of 
"  the  world." 

On  the  other  hand,  many  who  call  Christ  Lord, 
Lord,  will  be  exposed  as  hypocrites,  and  workers  of 
iniquity;*  for  it  will  then  be  proved  that  their  profes- 
sion or  preaching  of  the  gospel,  attendance  on  ordi- 
nances and  outward  services,  sprang  from  corrupt 
and  selfish  motives;  that  their  transient  convictions 
and  affections  never  issued  in  an  inward  change;  that 
they  secretly  "  loved  the  wages  of  unrighteousness," 
or  the  pleasures  of  sin;  that  they  were  the  slaves  of 
avarice,  ambition,  sensuality,  or  malignant  passions; 
that  they  did  all  their  works  to  be  seen  of  men,  and 
were  strangers  to  constant,  fervent,  secret  religion; 
that  they  did  not  love  Christ  and  his  cause,  but  were 
deceived  by  a  dead  faith,  a  presumptuous  hope,  and 
a  false  repentance;  and  that  they  were  not.  interested 
in  the  new  covenant,  but  remained  under  the  curse  or 
the  law,  with  the  aggravation  of  having  also  abused 
and  disgraced  the  gospel.  This  will  be  the  case,  not 
only  with  those  who  have  secretly  committed  gross 
immoralities,  and  cloaked  them  with  a  religious  pro- 
fession; but  with  all  who  have  not  shown  their  love 
to  Christ,  by  a  disposition  to  love  and  do  good  to  his 
people  for  his  sake,  and  whatever  they  may  now  urge 
in  excuse  for  their  conduct,  they  will  be  silenced  at 
last,  and  with  all  other  unbelievers  be  doomed,  "  to 
"  depart  accursed  into  everlasting  fire,  prepared  for 
"  the  devil  and  his  angels." 


*  Matt.  vii.  22,  23.  xxv.  1— I  I.  Luke  xiii.  25 — 28. 


500        THE  STATE  OF  SEPARATE  SPIRITS; 

The  several  scriptural  representations  of  this  deci- 
sive event  concur  in  establishing  these  conclusions. 
"  They  who  sin  without  law,  shall  perish  without 
"  law;"  they  that  transgress  the  lawr,  (having  had  the 
benefit  of  revelation,)  will  be  judged  and  condemned 
according  to  it;  but  if  they  claim  the  benefit  of  the 
gospel,  their  professed  faith  in  Christ  will  be  tried  by 
its  fruits  and  effects;  so  that  none  will  eventually  stand 
in  judgment,  except  the  true  believer,  who  hath  shown 
his  faith  by  his  works.  Yet  the  doom  of  benighted 
heathens,  however  vile  their  conduct  hath  been,  will 
be  far  less  dreadful  than  that  of  wicked  Christians; 
and  hypocritical  professors  of  the  gospel  will  not  only 
be  more  severely  punished  than  the  inhabitants  of 
Tyre  and  Sidon,  but  it  will  even  be  more  tolerable 
for  Sodom  than  for  them. 

Let  it  be  here  carefully  observed,  that  very  dan- 
gerous conclusions  have  been  drawn  from  our  Lord's 
words  respecting  the  day  of  judgment:*  as  if  humane 
and  beneficent  actions  of  any  kind  would  ensure  a 
man's  acceptance  at  that  solemn  season.  But  every 
reflecting  person  on  deliberately  examining  the  passage 
must  perceive,  that  nothing  will  then  be  favourably 
noticed,  which  has  been  done  by  impenitent  despisers 
of  the  gospel,  from  ostentation,  or  pharisaical  pride, 
or  a  mere  instinctive  propensity;  for  this  supposition 
contradicts  and  disannuls  the  whole  system  of  Chris- 
tianity.— In  fact,  kindness  to  believers,  the  brethren  of 
Christ,  from  love  to  his  name,  truth,  cause,  and 


*  Matt.  xxv.  £5—40, 


THE  RESURRECTION,  &C, 


501 


image,  as  the  genuine  effect  of  living  faith,  is  exclu- 
sively mentioned  in  this  description.  No  doubt,  how- 
ever, but  love  to  our  fellow-sinners  and  enemies,  from 
evangelical  motives,  will  be  graciously  accepted:  but 
active,  liberal  love  to  true  Christians,  whom  we  are 
naturally  disposed  to  scorn  and  hate,  is  selected,  as 
the  most  unequivocal  proof  of  our  love  to  Christ; 
nor  can  this  ever  be  separated  from  other  instances  of 
humble  obedience,  in  the  habitual  tenour  of  our  con- 
duct. 

It  may  easily  be  conceived  what  discoveries  will  be 
made,  "  when  the  books  shall  be  opened,"  in  respect 
of  the  different  descriptions  of  unbelievers;  which 
will  suffice  to  "  stop  every  mouth,"  to  bring  in  "  the 
"  whole  world  as  guilty  before  God;"  and  to  illustrate 
the  divine  justice  in  the  condemnation  of  all  those, 
who  shall  then  "  go  away  into  everlasting  punish- 
"  ment."  Every  one,  who  seriously  reflects  on  his 
own  conduct,  during  the  entire  course  of  his  past 
life;  and  compares  his  thoughts,  words,  and  works, 
with  the  holy  commandments  of  God,  will  gradually 
more  and  more  find  his  own  heart  condemn  him:  and 
if  this  be  the  case  with  the  most  moral  of  the  human 
race,  where  will  the  blasphemous,  the  profligate,  the 
fraudulent,  the  oppressor,  and  the  murderer  appear? 
Whatever  may  now  be  objected,  or  whatever  ex- 
cused, the  discovery  of  the  divine  glory  of  the  holy 
and  perfect  law,  of  man's  obligations,  and  of  the  whole 
behaviour  of  every  individual,  towards  God  and  man, 
will  then  leave  the  most  specious  unbelievers  speech- 
less, and  make  them  feel  the  justice  of  their  own  con- 
demnation. 


502        THE  STATE  OF  SEPARATE  SPIRITS; 

But  what  words  can  express  the  consequence  of 
this  definitive  sentence?  Or  who  does  not  see  that  the 
language  of  Scripture  is  selected  to  mark  out  the 
most  tremendous  effects  of  almighty  indignation? 
"  These  shall  go  away  into  everlasting^  (or  eternal,) 
"punishment."  But  how  can  this  be,  if  the  persons 
thus  condemned  do  not  exist  for  ever  in  a  state  of  pu- 
nishment? Or  what  proof  have  we  of  the  eternity  of 
happiness  intended  for  the  righteous,  if  the  same  word 
in  the  same  verse  in  one  place  do  not  mean  eternal? 

 We  need  not  enlarge.  If  the  ideas  "  of  a 

"  never  dying  worm,  an  inextinguishable  fire,"  "the 
"  blackness  of  darkness  forever,"  and  "  the  compa- 
"  ny  of  the  devil  and  his  angels,"  do  not  "  warn 
"  men  to  flee  from  the  wrath  to  come,"  none  else 
can,  for  these  only  fail,  "  because  they  are  not  be- 
"  lieved." 

On  the  other  hand,  "  a  kingdom  that  cannot  be 
"  moved,"  an  incorruptible,  undefined,  and  unfading 
"  inheritance,"  "  an  exceeding  and  eternal  weight  of 
"  glory,"  "  pleasures  at  God's  right  hand  for  ever- 
"  more,"  are  expressions  so  energetick,  that  did  we 
truly  believe  and  attend  to  them,  we  could  not  but  be 
influenced  by  them  in  all  our  conduct.  Here  then  we 
pause — "  Beloved,  we  know  not  what  we  shall  be; 
"  but  this  we  know,  that  when  Jesus  shall  appear,  we 
"  shall  be  like  him,  for  we  shall  see  him  as  he  is;" 
and  the  countless  ages  of  eternity  will  only  serve  to 
enhance  our  unutterable  joys.  With  what  words,  then, 
can  we  more  properly  close  this  Essay,  and  the  pre- 
sent compendious  publication,  than  those  of  the 


THE  RESURRECTION,  &C. 


503 


Apostle?  "  Wherefore,  beloved,  seeing  that  ye  look 
"  for  such  things,  be  diligent,  that  ye  may  be  found 
"  of  him  in  peace,  without  spot,  and  blameless." 


THE  END. 


k. 


INDEX. 


Absurdities,  preferred  by  some  to  scriptural 

truth,  130—133.  219.  242,  243. 
Adcun,  the  first  and  second  contrasted,  162, 

163. 

Advocate,  Christ  our  with  the  Father,  173, 
174.  196,  197.  200—202.  206. 

Access,  of  sinners  to  God. difficulties  respect- 
ing it,  162—163.  199. 454 — 155;  only  through 
Christ,  169—174.  201—205.  455.  458. 

Adojition,  the  Believer's  privilege,  341;  its 
unspeakable  value,  342;  "  Spirit  of$"  294. 
342—345.  366. 

Affections,  those  required  towards  Christ 
prove  his  Deitv.  145—152.  365.366;  tow.;rls 
God,  68—74.  292,  293.  364—366;  the  prin- 
cipal requirement  of  Revelation,  36>t;  to- 
wards our  neighbours,79— 93.'377—  393;  Re- 
latives, 79— SI.  396—429;  Christian  Bre- 
thren, 379,  330;  Enemies,  385—3*8;  Hea- 
venly things,  and  things  '•  on  Earth,"  366, 
367.  374—377. 

Afflictions,  the  Believer's  view  of  th  in,  361— 
363. 

Agreement,  among  the  sacred  writers.  6— 9. 

Alienation  from  God,  the  source  of  ail  other 
sins.  321—323. 

Allegories,  the  language  of  them  inadmissi- 
ble in  law  s  and  grants,  261—264. 

Angel  of  the  Covenant,  title  of  Christ,  116. 
124. 

Angels  Hob;  the  Servants  of  Christ,  125.  206; 
wor.hip  him.  120,  ISO.  255;  Ministers  to 
his  people.  346;  will  attend  bim  when  he 
shall  come  to  judgment,  A91. 

Ant  in  nia  i  s  cr-Vo-ni-able,  104:  absurdities 
which  it  involves,  29S,  299;  whence  it 
springs,  307.  310—3:2;  often  Fbund  in  con- 
nection with  Pharisaical  pride, 307;  refined 
species  of  it.  228—22*. 

Antitrinilnr'rir.?,  ntteinpt  to  niter  the  form  of 
Baptism.  271,  272.  See  5  c.niam. 

Apocryphal  books,  11. 

Aritmitm,  a  system  repugnant  to  reason, 
in. 

Armour  of  Cod,  how  taken  and  used,  331, 

332. 

Ascension  of  Christ,  ends  answered  by  it,  196 , 
&c. 

Asswtmce  of  h  g  v.  or  of  Sal  ration,  distinct  from 
faith.  337— 3^9;  not  enjpyed  by  all  believ- 
ers, 333,  335;  bow  prevented,  or  obtained, 

339;  369. 

Atonrinrnt  ofChri.t,  why  necessarv,  162—165. 
168.  39,3.  304;  doctrine  of  discussed,  175, 
&c.  importance  of  the  doctrine,  193—195. 
266;  the  e.Tect.  not  the  cause  of-  the  Fa- 
ther's mercy,  202.  303;  especially  comme- 
morated in  the  Lord's  Supper,  480,  Sec.  day 
of.  under  the  law,  173. 
Attributes,  divine,  ascribed  to  Christ,  115— 
'  119.  122,  123;  and  to  Holy  Spirit,  265,  266. 


Authority 
provi 


■try,  a  valuable  talent,  he*  t»  he  in 
ed,  434-439. 


Bajitism,  the  scriptural  form  of  words  for  it 
implies  the  Deity  of  Christ,  and  of  the 
Holy  Spirit,  and  die  doctrine  of  the  Trini- 
ty, 123.  145.  271,  272;  not  Regeneration, 
241,  242;  what  it  represents,  470,471;  to 
whom  administered  by  the  Apostles,  and  in 
the  primitive  times,  471,  472;  what  profes- 
sion it  implies,  472;  of  infants,  470,  471;  its 
meaning  and  good  effects,  473,  474;  the 
duty  of  parents  consequent  on  it,  473— 
475. 

Believers,  their  warfare  and  experience,  31\ 
&c- 'their  privileges,  334,  etc.  their  charac- 
ter, etc.  353,  &c. 

Benevolence,  excited  by  evangelical  principles, 

377,  &c 

Bigotry,  love  to  truth  falsely  so  called,  31.  47. 
142;  how  the  charge  should  be  obviated, 

275. 

Bigots,  prone  to  calumny,  90. 

Boasting,  how  excluded,  232.  238. 

hook.%,  mischief  done  by  bad  ones,  86.  441; 
dispersing  good  ones, '441.  445;  the  advan- 
tage of  good  ones  w  ritten  by  distinguished 
laymen,  441;  those  opened  at  the  day  of 
judgment,  488— 491. 

"  Born  again."  See  Regeneration. 


Cahmitir;,  publitk,  how  viewed  by  the  be- 
liever. 347. 
Candour,  false,  47;  true,  386.  393. 
Carnal  mind,  ennuty  against  God  and  his  law-, 

307. 

Character,  of  such  as  have  received  the  scrip- 
tures, contrasted  with  that  of  such  as  hase 
rejected  them,  9,  10;  of  mankind  agrees 
w  ith  that  drawn  in  scripture,  19,  20;  of  God 
scriptural,  46,  Sec.  carefully  to  be  distin- 
guished from  that  of  Idols,  47—51;  most 
glorious  and  lovely,  29S;  of  Christ  absolute- 
ly perfect,  23,  24;  of  Christians.  251,  fee. 

Charity,  perfectly  consistent  with  consider- 
ing men's  state  as  dangerous,  102,  103. 
142. 

Charms,  unlawful,  69. 

Children,  duties  of.  to  Parents,  80,81.400— 
412;  should  be  corrected  while  young,  413, 
414;  should  not  preach  to  their  parents, 
411,  412. 

Christ,  evidence  of  his  Resurrection,  14—16; 
his  deity,  proofs  of.  111,  &c.  importance  of 
that  doctrine,  136,  &c  kis  filuess  6>r  the. 


IXDEX. 


office  of  Mediator,  Km— 170;the  atonement  I 
of  his  death,  175,  kc.  his  epilation,  195,  i 
;-v<-.  his  high  priest-hood,  198— 201;  his  in- 
tercession, 202—206;  his  mediatorial  Wing- . 
<loin,  156.  205—210;  Iiis  Prophetical  office,  | 
-10—212;  cannot  he  received  in  one  office  I 
and  rejected  in  another,  212,  213;  the  righ-  j 
tcousiiess  of  believers  by  imputation,  226, . 
227;  then  joy,  151.  152;  their  iile  and 
Strength,  124,  329,330.  350,  351;  his  love,  i 
168—170.  201,  202.  336, 3S7, 480,  precious  to  i 
believers,  290,  291;  their  lose  towards  him, 
145—149.248,249.  365,  366;  Ills  Cuming  to 
judgment.  491,  &e. 
Chris'inn,  Iile  of,  317,  &C.  see  believers,  anil  \ 
tear/ere. 

Churc'i,  distinction  between   inililant  anil  I 

triumphant,  316. 
Circumcision,  288;  door  of  admission  uito  the 

ancient  church,  4"i. 
Communion,  with  God,  the  believer's  privi- 

lege,347— 349. 
Conjlict,  christian,  its  nature,  319,  &c. 
Contentment  required  by  the  moral  law,  88 — 

93;  tendency  of  evangelical  principles  to 

promote  it.  362,  353.  371—377. 
Conversion,  from  one  sect  or  opinion  to  an- 
other, not  regeneration,  243, 244;  the  change 

intended  by,  245,  246.  288,  289. 
Conviction,  of  sin,  arises  from  scriptural  views 

of  the  moral  law,  79. 93. 300—303. 
Correction,  of  children,  generally  neeessary 

413;  directions  concerning,  414,  415. 
Cwvctousness,  idolatry  of  it,  70.  442;  contrary, 

to  the  spiritual  law  of  God,  87,  88,  90—92; 

counteracted   iiy  evangelical  principles, 

371—377.  442,443. 
Courteousness,  392,  393.  428. 
Cross,  of  Christ,  lessons  inculcated  by  it,  193, 

194.  372,373;  victories  obtianed  by  him  on 

it.  196,  197. 
Crucifixion,  to  the  world,  372,  373,376. 


D 

Darkness,  kingdom  of,  324—327. 

Death,  its  different  aspects  on  the  righteous 
and  the  wicked,  104,  105;  the  fnend  of 
believers,  351;  immediately  followed  by  a 
state  of  happiness  or  misery,  487 — 491. 

Declension  oj  vital  religion,  greatly  owing  to 
the  neglect  of  the  scriptural  doctrine  con- 
cerning the  work  of  the  Holy  Spirit,  285, 
287.290,  291. 

Deity,  of  Christ,  stated,  111;  proofs  of.  112. 
&e.  280;  the  doctrine  essential  to  Christiani- 
ty, 136,  &c.  objections  considered,  155— 
157. 

Depravity,  of  human  nature,  97—100.  321— 
324;  not  from  education,  99. 

Devotedncss,  required  to  Christ,  a  proof  of 
his  Deity,  149,  150. 

nishoncsty,  various  instances  of.  87,88.  423. 

Dissati Miction.  with  a  low  condition  in  the 
world,  inconsistent  with  evangelical  prin- 
ciples, 373—377. 

Distinctions,  outward,  comparatively  vain, 
107.  342;  appear  so  to  the  believer  when 
meditating  011  the  Cross  of  Christ,  or  on 
the  eternal  world.  371— 375;  not  however 
abolished  by  Christianity,  374,  375.  422. 

Oivorres,  when  lawful,  85'.  399, 400. 

Douljls,  of  being  in  a  state  of  acceptance, 
sometimes  effects  and  evidences  of  faith, 
338,  339. 

Duelling,  82.  390. 

Duties,  relative.  394— 39S;  of  husbands  and 
wives,  398—408;  of  parents  and  children, 
409—419;  of  brothers  and  sisters,  and  other 
near  relations,  415,  420;  of  masters  and 
servants,  421— 428,  of  subjects,  42R;  of  men 
of  genius,  learning  or  celebrity,  439— 142; 

VOL.  V. 


of  ministers  of  religion,  442— 444;  of  the 
rich  4-J-l — 1-16;  duties  and  privileges  gene- 
rally coincident,  364. 


E 

Earthly  things,  contrasted  with  heax-en'') 
things,  240. 

Education,  directions  concerning.  412—418. 

Enemies,  with  which  the  christian  must  con- 
flict, 321,  ccc,  conduct  towards,  e:  joined  by 
Christianity,  387—390;  those  of  christians, 
enemies  of  God  also,  240.  390. 

Enmity  to  God,  overcome  only  by  regenera- 
tion, 253—255. 

Enthusiasm,  25.  29.  242.  277,  278  2S4.  JM, 
292.  295. 

Eternity,  vast  importance  of,  107, 103;  of  fu- 
ture punishment,  101,  102.  502. 

Evangelical  principles,  their  value  anil  ten- 
dency, 353,  &C. 

Evil,  manifestly  abounds.  96. 98;  no  other  ac- 
count of  its  origin  so  satisfactory  as  that  of 
the  Bible,  97. 

Example  nj  Christ,  that  of  perfect  obedience 
to  the  divine  law,  306. 

Experience,  of  the  christian,  316,  ccc 


F 

Faculties,  no  new  ones  communicated  in  re- 
generation, 244. 

Faith.  requisite  in  searching  the  scriptures, 
32,  33.  43,  that  required  to  be  placed  in 
Ch.-isi  implies  his  Deity,  145— 147;  living, 
the  effect  of  regeneration,  221.  289,  290. 
318,  319;  importance  given  to  it  in  scrip- 
ture, 22?,  223;  nature  and  effects  of  it,  224. 
226—230;  does  not  include  repentance,  love, 
&c.  though  inseparably  connected  with 
them,  225,  226.  235,  236;  not  mere  assent, 
226;  in  Christ ,  229, 230;  what  sense  it  justi- 
fies, 231—  2.4;  distinct  from  assurance  of  sal- 
ration.  337— 339;  the  ahristian'i  shield,  330; 
objections  to  the  do.  rim  01  justiiicalion  by 
faith  alone  answend,  231;  importance  of 
the  doctrine,  235;  dead  taith,  SO.  224, 22S.236. 

Family-religion,  40.  402 — IDS.  416.  422.  427— 
428. 

Fanciful,  interpretations  of  scripture.  43,  44. 
Fear,  of  God,  00, 61.  74—76;  essential  to  true 

religion,  364,  3*5. 
First,  the,  and  the  Last,  116. 
Flesh,  meaning  of  the  word  when  opposed  to 

the  spirit  in  scripture,  239,  240.  321. 
Folly,  of  mankind,  as  to  eternal  things,  109, 

110. 

Forbearance,  mutual,  necessary  to  conjugal 
or  dome-stick  harmony.  404.419.  426. 

Forgiveness,  of  sins,  distinct  from  justiticr.tion, 
216,217;  every  believers  privilege,  335— 
337;  of  injuries,  a  duty,  84.  385.  392. 

Fortinu^clling,  unlawful,  69. 

Friend,  of  God.  every  believer  is  so,  34C— 
341. 

Frugality,  a  duty,  E8.  383, 384. 

Fruit,  of  lb.-  Spirit,  294. 

Put  tire  s'ate,  the  expectation  of  one,  congen*- 
al  tothehumaii  mind.  100: certsinly known 
by  revelation  alone,  487,488;  its  nature,  502. 
503. 


G 

Gaming,  evil  stf,  91—03. 

Genstus,  how  improveablc,  439—441. 

CjfiS;  sec  Spirit,  llcly. 

Gotl,  prop*  r  views  of  his  nature,  and  charac- 
ter obtained  only  from  revelation.  1. 19.  36. 
51,  £2;  importance  of  those  views.  46—5'. 

3  T. 


# 


S3;  Erroneoris  sentiments  concerning,  SI, 
SZ;  scriptural  delineation  of  bis  natural, and 
moral  perfections,  54 — o3;  the  only  ade- 
quate felicity  of  o  rational  soul  68.  351; 
known  onjj  ii:  and  by  Christ,  62.  1  IS— 110. 
130,  1,0;  nmnifett  in  tne ,  flesh,  the  gnat 
mystery  of  praliness,  1 13.  131,  155;  see 
Corjiiiiest,  Justice,  Love,  Mercy,  Name  of 
God. 

Godliness,  the  chief  end  of  revelation,  398; 
cannot  inhsStt  wtehoot  morality,  368. 

Goodness,  of  Goil.  57 — 59. 

Compel,  as  distinguished  from  the  Law,  297, 
&C*  the  whole  plan  of  it  encourages  pray- 
er, 4a5.  -  56. 

Gevcrnn'ent,  of  God,  56. 64,  S.-.C.  303,  304. 

Grace,  opposed  to  works,  221;  how  sinners  are 
flUtlfied  by.  231— 233;  the  source  of  sab  a- 
Jinn,  2~>4.  ZiZ.  296,  297;  see  Mercy,  Sjiirit, 
holy. 


H 

Hu'iitt.  children  to  be  kept  from  bad  and 
and  formed  to  good,  413. 

Happiness,  unchangeable  in  its  nature,  253, 
254;  that -of  pardoned  sinners,  335. 

Harmony,  of  the  sacred  » Titers.  10, 11;  of  the 
divine  perfections  displayed  in  Christ,  62; 
in  his  ltonemsn£5S,S0. 182—186.187',  18^  i:. 
his  mediation,  164, 165.  200— 2C2.  458,  459. 

Jleart,  stare  of,  especially  regarded  in  the 
moral  law.  65.  301;  of  lillen  man  contrary 
to  tb*t  law.  79.  254;  255.  307;  new  hear!, 
What  is  meant  by, 25).  252;  how  produced, 
254,  255.  287—291.  351:  how  manifested, 
352,  fee. 

Heaven,  its  felicity  not  suited  to  the  unregen- 
erate,  255:  greatly  consists  in  the  presence 
and  lcse  of  Christ,  152, 153;  altogether 
307.  502. 

Hebrews.  Epistle  to,  its  grand  subject,  172, 

173.  179.200. 
He'!,  frequent  meaning  of  the  won!,  489. 
JJilp-mcct,  meaning  of  the  term,  398. 
Heretickx.  140.  141;  their  general  character, 

287,  288;  christians  hated  and  persecuted 

under  that  name,  f  90. 
Hotinsss,  of  the  divine  character,  54—63; 

of  the  moral    law,  93.  220.  300—303; 

our's  for  substance)  conformity  to  the 

divine  character  and  law,  304—307.  319; 

the  love  of.  produced  in  our  hearts  by  the 

Holy  Spirit,  23S— 290;  enforced  by  motives 

takes)  from  the  Cross  of  Christ,  193,  194. 
Hope,  produced  bv  the  Holy  Spirit,  293;  the 

the  christian's  liclmet,  381. 
Humility,  how  produced  and  maintained,  300 

—302.  308.  309.  352—357. 

Hypocrisy,  25.  73.  307.  422. 


I  » 

/"  ".the  iii!e  claimed  bv  Christ,  115. 

Idolatry,  evil,  origin,  and  effects  of.  47 — 51; 
the  principal  violation  of  the  rii\ine  law, 
60,  70.  74;  various  rei'.ned  species  of  it,  51— 
53.  62.  6'J,  70.  323:  either  Trinitarians  or 
Amitrinitarians,  are  guilty  of  it,  128, 129, 
135,  1'6,  137.  147.  143.  152.  274. 

Images,  use  of,  in  religious  worship,  71—73. 

Imagination,  peculiarly  accessible  to  evil 
sriirits,  326,  327. 

Immortality,  see  Future  sta>e. 

Impressions,  not  regeneration,  243,  244. 

Importance,  of  revealed  truth,  23.  &c. 

Imputed,  righteousness,  217— JlX  228,229. 

Incarnation,  of  Christ,  reasons  of.  170—173. 

Lid/JT'  rcii'T.  to  revealed  truth,  its  prevalence 
rnd  fcrnii iouseffects. 29—33.137. 133;about 
religion, 333;  to  worldly  things  the  efleet 
ol  eimigeli,ail  principles.  370— 3T7. 


EX. 

Indolence,  keeps  many  from  improving  ihair 

talents,  440. 
Infants, ia\>usm  of,  what  it  implies  and  how 

to  be  improved,  473—476. 
Infinity,  beyond  our  grasp,  259. 
Influence,  may  be  increased,  432;  improveablc 

as  a  talent,  433. 
Influences,  see  Spirit  Holy. 
I neomprchensibte,  all  the  w  orks  of  G  od  are  so, 

156.  268. 

Injuries,*  patient  and  fogiving  temper  under 
them,  the  effect  of  evangelical  principle. 

385—393. 

Intercession,  of  Christ,  20C— 206;  essentially 
di.l'ers  from  the  prayers  of  one  man  for 
others,  2C4,  205. 

Inspiration,  of  the  Scriptures, how  to  be  un- 
derstood, 7,  8;  proofs  of,  9—27.  180. 

Intermediate,  state,  489— 4*4. 


J 

James,  the  Apostle,  his  doctrine  concerning 

faith  and  works,  221,  222. 
Jehox  ah  our  Righteousness,  227. 
Jesus,  see  Christ. 

John.  (Baptist]  his  testimony  to  Christ,  123. 
190;  in  what  sense  "  filled  with  the  Holy 
"  Ghost,"  284. 

Joy,  in  Christ,  a  proof  of  his  Deity,  151, 158; 
the  christian's,  250— 254;distinguished  from 
that  of  hypocrites,  349,  350. 

Judgment,  description  of,a  proof  of  Christ's 
Deity,  125,426.  154;  all  committed  to  Christ, 
154.  207— 209;  love  to  hiin,  the  grand  dis- 
tinguishing criterion  of  it,  148,  500,  501; 
how  according  to  men's  works,  50.  235. 
496 — 499;  the  solemnities,  discoveries,  and 
consequences  of  tin's  final  decision,  492 — 
502;  the  Spirit's  office  to  convince  of  judg- 
ment, 289. 

Justice,  remunerative,  an  essential  perfection 
of  Jehovah's  character  and  government; 
46—59.  61.  165.  1S2— 185.  228;  see  Harmo- 
ny; of  God  in  the  condemnation  of  the 
wicked,  103,  104.  501;  perfect,  required  of 
men  by  the  divine  law,  87,  88;  conscien- 
tious regard  to  it  produced  by  evangelical 
principles,  3S0— 384. 

Justification,  meaning  of  the  term,  215— 217. 
218;  implies  far  more  than  pardon,  217 — 
219;  by  faith  alone,  220—234;  how  to  be 
obtained?  A  most  important  question,  235 
—237;  the  prisilege  of  every  believer,  226 
—228.  335—337. 


K 

King  of  Kings,  title  of  Christ,  20T. 
Kingdom,  of  Christ,  overall  creatures  for  the 

benefit  of  his  Church.  124.  125.  206.  209; 

distinguished  from  the  absolute  dominion 

of  God  as  Creator,  156.  209;  of  God,  what 

meant  bv  seeking  it  first,  108. 
Kings,  duties  of,  434—438. 
Knowledge, of  God  from  revelation,  5.  19.  36; 

in  and  by  Christ,  62.  119—121.  :40,  141;  by 

the  Spirit,  293. 

L 

Lamb,  Christ  worshipped  by  Angels  under 
this  Title,  130;  ot  God,  why  Christ  is  so 
eallcd,  190.202. 

Lan:  moral,  its  precepts  distinguishable  from 
positive  institution*,  64;  its  spirituality,  65 
— 67;a  brief  cspositionof  it,68,  gcc. cannot 
justify  a  sinner,  95, 96.  220—223.  300—302; 
Curse  of.  w  hat  meant  by,  95;  the  moral,  in- 
tended in  the  w  ords,  "  by  the  works  of  the 
«  law  shall  no  Hesh  be  justified,"  &c.  21P, 
2J0;  immutable,  293, 2S9  its  uses  in  subset- 


IXDEX, 


viency  to  the  gospel,  327, &c.  "dead to  die 
"law,  what  meant  by,  300,  301;  rule  of 
conduct  to  believers, 304 — 306;  written  in 
their  hearts,  and  dvjighted  in  by  them, 
300—308.  323,  324.  358;  hated  by  nil  unre- 
generate  men, 307;  bad  effects  of  the  want 
of  a  clear  knowledge  of  its  nature  and 
uses,  310,  Sec  comparison  of  his  lieart  and 
life  with  i'.  teaches  the  christian  humility, 
308  313.  35-i;  Ceremonial,  evidently  typical 
of  Christ  and  his  mediation,  172,173.  176— 
180;  Municipal,  Christianity  contains  .tone, 
311;  mitigated,  or  nets  ami  milder,  ground- 
less notions  concerning,  224,  225.  299. 

Liberality,  duty  of,  ?84,  .'85.  44-1—447. 

Life,  short,  uncertain,  and  troublesome,  97— 
99.  105;  its  graud  business,  106—109;  spiri- 
tual, distinct  from  animal,  and  horn  ration' 
ality,  250;  se.  Christ,  Spirit,  Holy. 

Light,  Christ,  how  that  of  the  world,  211. 

Lock,  i>ir.  quotalio  l  from,  228. 

Lord's^leiy,  how  to  be  observed,  76 — 70,  427. 

Lord  s  Supper,  a  proof  of  the  doctrine  of  the 
atonement,  191,192.  its  institution,  476,  &c. 
absurdity  of  literally  interpreting  Christ?! 
words,  477,  profession  implii  d  by  receiving 
it,  479— 480;  preparation  lor  it,  481— 43  J; 
the  guilt  ami  danger  of  being  unfit  to  re- 
ceive it,  13  ;  reeeivirg,  the  duty  of  all 
christians,  483,  484. 

Lotteries,  evil  of,  91,  92. 

Love,  the  requirement  of  the  law,  66,  67;  the 
Apostle's  definition  of,39J;  of  God  to  us, 
57,  58.  61,  62;  shewn  in  providing  a  Media- 
tor, 162—165.  168;  in  giving  his  Son  a  sacri- 
fice for  our  sins  134.  185.  202;  see  Grace, 
Mercy;  o{  Christ  to  Its,  166—179.  192, 19% 
301,  202.  207.  219,  220.  250;  especially  re- 
membered in  die  Lord's  Supper,  '179 — 431; 
to  God.  what  it  implies,  6a,  67.  70. 355, 366; 
that  Required  for  Christ,  implies  his  Duly, 
147 — 149.  36 1;  springs  from  regeneration, 
248,  249.  365;  excited  in  the  heart  by  the 
Holy  Spirit,  290,  291;  constrains  to  obe- 
dience, 66.  75.  '97.  4  -2:  nf  mankind,  79— 
9 '.;  influenced  by  evangelical  principles,  .  77 
— 579;  of  the  brethren, a  peculiar  evidence  of 
conversion,  373—  80;  distinguished  from  at 
t  acjnnciil  to  a  sect.  180;  particularly  no- 
tieed  at  the  day  of  judgment.  500;  to  the 
wicked  consistent  with  a  decided  protest 
against  their  principles,  and  hatred  of  their 
sins,  387—190,  see  Affections. 

Lying,  89,  90;  renounced  by  such  as  are  in- 
fluenced by  evangelical  principles,  382, 
383. 


M 


Magistrates,  their  duties, 4"4—4"9. 

Man,  his  situation  in  this  present  world,  94, 
fke.  new  and  old  contrasted,  ,t20. 

Marriage, ina tituted  by  the  Creator,  85.  398, 
399;  by  what  dissolsed,  199,  400;  some  form 
of  soh-mni/.ation  necessary,  400,  401;  how 
it  should  be  entered  into,  402;  duties  of 
parents  to  their  children  respecting  it,  417. 

Matters,  their  duties,  426 — 128. 

Msdiutor,  doctrine  of,  grand  peculiarity  of  re- 
velation, U  1;  odlce  and  qualifications  of 
one,  159—162;  need  of  one,  between  God 
and  man,  162 — 165;  Christ  alone  capable  of 
sustaining  that  office.  166—170;  no  one, 
sell-appointed  could  sustain  it,  168;  Christ's 
way  or  performing  it,  170— 17  (;  Christ  the 
only  Mediator  in  behalf  of  mankind,  174; 
his  office  naturally  divided  into  two  parts, 
197;  shews  the  doctrine  of  his  Deity  essen- 
tial to  Christianity,  135— 145;  only  encourag- 
ing to  those  who  pray.  204,  205. 

Mediatorial  Kingdomjpt6aexittxa  that  of  the 
Creator,  157.  209;  the  nature  of  it,  209, 210. 


Meekness,  a  christian  temper,  335— '52. 

Merry,  of  God,  58 — 62;  in  harmony  with  hi* 
other  perfections,  200— 202.  so  ;»ee  liain  o» 
ny;  a  christian  temper,  384, 38c. 

MerCV-feat,  172—174.202.  254,  4.s7.  459. 

M.-!chizedck,a  type  of  Christ.  198.  206. 

Messiah,  whence  the  name  is  derived,  21% 
279. 

Ministers  of  Religion,  their  duties.  442 — 444. 

Miracles,  pro  re  the  divine  inspiration  of 
Scripture,  12 — i7;  those  of  Christ  ascribed 
to  the  Holy  Spirit,  280;  have  ceased,  the  de- 
sign being  answered,  282, 283.  , 

Motes',  his  writings  appealed  to  as  divinely 
inspired  by  Christ  and  his  Apostles,  179, 
180. 

Murder,  different  species  of,  Si— 84. 
Mystery,  of  godliness,  113, 111—131.  155. 
Mysteries,  no  objection  to  revelation.  21.  155, 
156.  269,  £70;  no  contradiction,  270. 


Same,  of  Got).  62. 74,75;— 271, 272,  how  taken 

in  vain,  74,  75.  132. 
Kntural  itriiei.n,  an  ambigiaus  expression, 

28. 

Vest  creature ,  meaning  of,  244- 


Oatlis,  fa!s--\most  atrot  inns;  often  the  conse- 
quence of  being  needlessly  multiplied  and 
irreverently  administered,  74,  75. 

Ohduracy,  judicial,  106. 

Q&cdience,  believers  boui.d  to,  by  most  endear- 
ing obligations,  210,211. 304—307;  disposed 
to  it  by  evangelical  principles,  357,  55d. 
394—  93,  impossible  that  any  rational  ma- 
ture should  be  freetl  from  obligations  to, 
298, 199;  iincerc,  and  ambiguousand  ataisad 
term,  224, 225. 

Objections,  to  the  doctrine  of  Christ's  Deity 
considered,  155— 157;  to  thai  of  the  atone- 
ment, 187,  188;'.  to  that  of  justification  by 
fai(h,j233— 235;  to  that  of  the  Trinity,  207 

—270. 

Oracles,  of  God,  180;  of  reason,  originally  (i-oni 
revelation,  as  far  as  true  in  mutters  of  reli- 
gion, 29. 


Pardon,  see  Forgiveness. 
Parents,  duties  of,  412—418. 
Partiality,  of  parents,  of  hud  consequence, 
I  419. 

!  Patience,  of  God,  61;  a  motive  to  patience 
I  towards  each  other,  385—387,  under  sutler- 
I     ings,  390— "63. 

;  Peace,  Christ  our,  173.  340;  the  King  of, 206; 
I      with  God,  the  believer's  prit  ilege,339— 341; 
I     a  christian  temper,  385.  .  90—393. 
j  Pentecost,  day  ot,280,  28 1.  234.  290. 
I  Perjury,  75. 

1  Perset  utors,  to  be  loved,  "37 — 390. 

I  Pcrsesteranoc, of  belicwrs,  "50 — 352. 
!  Person,  meaning  of  the  term  as  applied  to 
the  Deity,  259— 261. 

Philanthropy, of  those  who  are  censured  as 
uncharitable,  10;  promoted  b;  evangelical 

principles,  276, 377— "80. 
Pliilosup/ier's  Deity,  53. 
Polygamy,  contrary  to  the  original  ordinance 

of  God,  and  the  spirit  of  clusitiaiiity,  8  s 

399— :01. 

Poor,  believers  assured  of  temporal  provision 
345— >47;  evangelical  principles  tench  con 
tenement  to  the,  36 1-463. 370—377;  dutie 
of,  to  the  rich,  428. 


KDEX. 


Pope,  Ak.v.  the  tendency  of  the  principles 
advanced  in  his  Universal  Prayer.  47. 

Pr.ise,  to  God,  required  by  the  law,  68, 09;  an 
anticipation  of  neavcn,  449. 

Prayer,  should  accompany  reading  the  scrip- 
tures, 43;  to  Christ,  evident  instances  of, 
128,  129;  its  use  in  our  spin'.ural  war- 
fare, 323— 332;  the  believer's  privilege,  344. 
847—3495  tor  enemies,  392;  lor  relatives 
and  others,  205,  206.  496.  412.  415,416.  426 
—423;  the  duty  of,  449 — 456;  what  it  im- 
plies, 449 — 155;  why  men  are  so  averse  to 
it,  and  unable  to  utafiuui  if,  452 — 554;  ac- 
cepted only  through  Christ.  2.1— 205. 454— 
456;  encouragement  to,  457—45  ';  i  fiicacy 
of  it,  460— 464;  various  ways  in  which  it  is 
answered,  461,  462;  the  blessings  enjoyed 
by  uieans  of  it,  452 — 134;  the  afffleaity  of 
engaging  and  persisting  in  it,  464;  divided 
into  filmic,  social,  and  secret,  464,  465;  best 
helps  to,  465. 

Pride,  kept  down  by  comparing  our  conduct 
with  the  law  of  God,  308,  309;  inconsist- 
ent with  evangelical  principles, 35i — 357. 

Priiv,  igfa,  under  the  law  a  tvpe  of  Christ, 
162.  199.  SOU. 

Priekly,  oliice  of  Chri,',  193. 206. 

Privilege*ro(  true  christians,  334,  &c. 

Promise,  of  the  Spirit  remarkable  iu  the  Xew 
Testament,  253. 

PropenA  i:  s,  natural,  often  assume  the  ap- 
pearance of  gracious  affections,  394.  395. 

Prop/.eciet,  already  fulfilled,  prove  the  civine 
inspiration  of  the  scriptures,  17 — 19.  130. 
180. 

Pnphe  Ick,  office  of  Christ,  210—213. 

provuienre,  kingdom  of,  administertel  by 
Christ,  206—209;  reliance  on  the  believer's 
privilege,  345 — 347;  submission  to.  the  be- 
liever's duty,  and  disposition,  361—363. 
370—377. 

Pur.ishment,  future,  of  the  wicked,  etern  al, 
100— 1C3.  502;  justice  of  tills,  104. 

Purity,  of  heart,  the  object  of  the  divine 
commandment,  80—87. 

Purgatory,  doctrine  of,  contrary  to  scripture, 
103. 

Q 

Qittilifirepions,  requ'.site  in  the  Mediator,  159, 
^"Kcc.  for  the  enjoyment  of  liappiucss,  253— 
'255. 


Jtewmytbe  religion  of,  more  proper  than 
nn!:ira<  n :  some  revealed  truths 
c  oincident  with  its  deductions.  29— 3! ;  thosc- 
religious  truths  which  could  not  be  clii- 
eovertil  by  it,  most  important,  31—33;  its 
iasuffleieaey.  5.  6.  4  j— 53;  bo  part  of'  re- 
velation contrary  to  it.  21.  22.  65.  79.  155— 

157.  .75. 176. 1S7_.1S3.  267— 27C;  oracles  of, 

opinions  so  rafted  tit  tired,  (as  far  as  true] 

originally  from  revelation,  -9. 
Lcfomer,  his  dignity  and  sufferings,  184— 

187;  see  Chrut. 
RedeiitfJtton,  the  grand  display  of  the  divine 

g!or> .  61—63. 106— 163.  I  ;2— 135.  187,  1SS. 

Peforniation,  not  regent. ration, 2<2,  243. 

I.'gaiernthn.  precedes  true  f.iilh,  35.  221;  doc- 
trine of,  considered,  2  8  fee.  what  meant  by 
it.  21—  2!  I:  itcomiuur.icalesi.oiicw  fi-ci'l- 
ri;  s.  but  a  disposition  touse  all  our  faculties 
aright, 244; defined  and  illustrated  as  to  its 
nat u  re  a  r.d  effect  s  2 15— 252 ;  ncccs  d  ly  of  it, 
252—255;  the  work  of  Got!  yet  connecn.d 
with  the  use  of  means,  255—257:  e\piabitd 
away  by  number*,  312. 

Relations,  inferior,  not  appointed  judges  of 
the  su|jerior,  80;  see  IJuiies. 

Repentance, cannot  compensate  for  transgres- 
sion, 94;  connected  with  saving  faith,  yet 


distinct  from  it,  225—226;  the  eflirct  of  re- 
generation, 243.  288,  239;  habitual,  the  re. 
suit  of  evangelical  principles,  353 — 357. 

Re,igmtio:i,sue  Pati^e. 

Resurrection, of  Christ,  evidence  of,  14—17; 
ends  answered  by  it,  197;  f  rom  the  death  of 
sin,  250;  general,  491— .93;  objections  to  it 
considered,  493—494;  order  of,  494.  502. 

Revelation,  alone  can  discover  to  us  true  re- 
ligion, 50— 53;  comparative  value  of  its  dif- 
ferent parts,  28—33;  grand  design  of,  368. 

Ri-ciling,  unchristian,  339, 390. 

Keuara,  of  righteousness,  more  than  pardon . 
186. 

Riches,  vanity,  and  danger  cf,  107,  108.  345. 
370—377.  444;  a  talent  capable  of  improve- 
ment, 444 — 446. 

Righteous,  none  among  men,  but  pardoned 
sinners,  459. 

Righteousness,  (see  Justice )  without  works, 
what  meant  bv,  217— 219;  of  Christ  and  of 
God,  186,  187.  226, 227. -232,  233;  imputed, 
228;faith  accounted  for,  23 1— 235;  the-  spirit 
convincing  of.  £83. 231;  submission  to  that 
of  God,  350;  see  Self-righteousness. 

Home,  Church  of,  succeeded  in  some  claims 
by  modern  sociniaus,  135. 

Rulers,  see  Duties. 


Sabbath,  obligations  of,  76;  how  to  be  observed, 
76—79. 

Saa anient,  meaning  of  the  word,  407;  the 

n store  of  one.  463,469;  see  BaptLnt,  and 

th:  Lord's  Supper. 
Saer'Jiccs,  human,  many  still  offered,  51;  ex" 

pi&tory, all  originally  from  revelation,  175; 

of  the  Mosaic  law,  nature  of,  176 — 178; 

typical  of  the  atonement  of  Christ,  176 — 

182;  why  thev  could  not  take  away  sin,  182 

—184. 

Saints,  prayer  to  them  idolatry,  71,  72;  all  in 
heaven  ascribe  their  salvation  to  the  blood 

of  Christ,  192,  193. 

Sanctijica'wn,  progressive  from  regeneration, 
35;  by  the  agency  of  the  Holy  Spirit,  288— 
295;  the  genuine  effect  of  evangelical 
principles,  353.  Sec. 

Smctitm,  of  the  lav,  95, 96. 

Scepticism,  6;  progress  of  it,  144. 

Scriptures,  proved  to  be  divinely  inspired,  5, 
Ste.  their  tendency,  21—24;  their  actual  ef- 
fects, 25;  duty  of  studying,  and  criminality 
of  neglecting  them.  36 — 39;  directions  for 
sludving  them,  39 — 45;  ihe  only  standard  of 
religious  truth,  139, 14C;lhis  standard  disal- 
lowed bv  many.  28— 33.  135.  179,  180.  262, 
263.  265.  207,  268.  487. 

Sect  rt,  actions,  Sec.  to  be  accounted  for,  4°", 
j  496. 

I  Se'l-ilenial.  dutv  of,  193.  322,  323.  S32.  375. 
495.405.414. 

iSt'j-rigiatousuess,  nature  and  evil  of  it,"Ce. 

I    eti'eetnal  eu  re  of  it,  302.  "02. 

|  Sr'J-xciil,  57—361;  ill  children  should  be  early 
repressed,  413,  414. 

re.  32.  212,  2l~.  270. 

'  Smeri/y, to  children  ofte  n  consequent  on  an 

1    early  indulgence  of  fbem,  414. 

i  Sci-eants,  directions  to,  78.  420— «S6. 

I  Simplicity,  of  dt-pend;ince  on  God,  ^56,  257. 
Sign,  outward,  tolly  and  danger  of  confound. 

uigit  with  tlie  thing  signified,  £41,  £42.v 
Sin,  original,  97—9?;  the  Iratisgression  of  the 
divine  law, 65.  95. 299;  imputtd  10  Christ, 
and  taken  away  by  him,  18  —US.  2i8; 
the  evil  of  it,  164. 18?— IE:-'-, shewn  in  the 
Cross  of  Christ.  189;  and  by  the  teaching  of 
the  Holy  Spirit.  2?8;  the  source  of  all  mi-t- 
ry, 9S— 102.  '  71 .  380;  in^hrcilt:g,  listed  ai,d 
opposetl  hyril  believers,  308.  322;  3S3;  not 
perfectly  destroved  in  this  life,  313.    - ' . 

Sincerity,  39,306,307,  332. 


INDEX. 


Sinners,  their  situation  in  this  world,  94,  See.  i 
danger  tnd  folly  of  their  attempts  to  justi- ! 
fy  themselves,  according  to  the  law,  95,  96.  I 
219,220.  232.  300.  310,  311. 

S!ander,»9,90.  383. 

Slave-trade,  32. 

Slaver  j,  420,  421. 

Stanton),  their  interpretation  of  s»me  parts 
of  Scripture,  130—135;  their  views  of  tlie 
importance  of  their  sentiments,  changed  of 
Jute.  136,  137;  their  principles  tend  to  infi- 
delity, 144;  some  of  their  arguments  con- 
sidel'Ld,  155—157.  179—183.  186—138.  271, 
272. 

Siul,  if.  immortality,  100,  101;  its  true  value 
and  dignity,  107,  103;  how  and  for  what  it 
is  lost,  108,  109;  it  does  not  sleep  from 
death  io  the  resurrection,  487—491. 

Son,  ol'  man,  how  in  heaven,  when  Christ 
was  upon  earth,  119. 

Speculating  men,  errors  of,  51,  52.  56,  57. 

Speech,  how  to  be  used  and  improved,  322. 
432.  446. 

Spirit,  Holy,  106;  the  meaning  of  the  term, 
121,  122;  his  office  to  glorify  Christ,  144. 
151.  263.  290,  291.  349,  350;  sent  by  him  as 
our  Prophet,  121,  122.  210,  211;  i'..!. J, na- 
tion of,  258;  fruits  ot;  29-1;  coincident  >.  itii 
the  requirements  o;'  the  moral  law,  306; 
doctrine  of,  discussed,  2iS,  gcc.  personali- 
ty of,  253-265;  djty  of,  26i,  If'C;  in  u- 
enccsol,  miraculous, '±7  2fl>;  1  :  ve  ceased, 
their  end  being  answered;  232,  283;  wick- 
ed men  have  been  the  (object*  of  them, 
283;  ordinary,  284—238;  the  effect  of  dis- 
claiming them,  285,  286;  convincing,  28C, 
239;  sanctifying  and  comforting,  239 — 295; 
effects  of  neglecting  any  of  them,  235,  286. 
290—293.  295.  350;  consolations  of,  the  be- 
liever's privilege,  349,  350. 

Spirit),  evil,  325—327. 

Spiritual,  life,  250. 

Spirituality,  33.  293,  294.  366. 

Submission,  the  heari  reluctant  to  it,  81;  to 
God  a  christian  temper,  357—363. 

Suicide,  S3,  84. 

Superstition,  72,  73. 

Smearing,  74—76. 


T 

Talints,  parable  of,  430,  431;  the  believer's 
improvement  of  thein,  43'1,  ccc.  improve- 
ment acquires  an  increase  ttf  them,  432; 
consciousness  of  not  ha-,  iog  duly  improved 
them  conduces  to  humility,  353. 

Teachableness,  of  consist,  at  christians,  354— 
357. 

Temper,  christian,  351,  Rtc. 

Temple,  Christ  called  hit  body  so,  117. 

Temptations,  325. 

Terras,  needful  to  use  some  not  found  in 
scripture,  259,  260. 

Tc.'i  or,  jio  proof  of  regeneration,  243. 

TesUwn'j, almost  all  hue. on  affairs  conduct- 
ed by  i;,  13,  14.  22o;  of  God  to  the  resur- 
rection of  Christ,  16, 17;  faith  the  belief  of  I 
that  of  God,  7.  31—33.  42.  140—142.  155.  | 
228—231.  269. 

Tr.xt-'iotiks,  often  misused,  40. 

Tillotson,  quotation  from.  191;  his  argument 
against  tnmsutntanftation  conclusive ,  269. 

Tin  i .  fluty  st  retl-.en  asp  and  u  mizviie  it, 
41,  42.  447. 

Tontines,  92. 

Tradition,  of  the  church,  its  Weight,  as  to 
the  inspiration  of  the  scriptures,  9,  io.  1 


Traniulstantiation,  269.  476—477. 

Trinity,  doctrine  of,  62.  155, 156.  193.  267— 
276;  its  importance  in  Christianity,  274; 
cmblemalicU  representations  of  it  not  con- 
sistent with  the  second  commandment,  72. 

Trust,  in  Gud,  the  believer's  privilege  and 
ditty,  345,  346.  363;  in  Christ,  145—147. 
230,231. 

Truth,  importance  of  revealed,  28,  Sec.  its 
sanctil'..  ing  inrltier.ee,  34.  3i..  368,  369;  the 
causes  and  effects  ot  indifference  to  it,  30— 
33.  47—53;  in  n  orth,  should  be  strictly  ob- 
served, 89,  90.  382,  383. 


V 

Vines,  rasb,  prohibited,  74;  implied  in  bap- 
tism and  the  Lord's  Supper,  350—365.  481 
—484. 


U 

Unbelief,  why  so"  severely  condemned  in  scrip- 
tun.  30—34.  133—145. 

Ungodly,  justifj  ing  the,  meaning  of,  228. 

Uillon,V/nn  Clu-ist.  170.  226— 22S.  231,  232. 
290.  308. 

Unitarians.  267. 

Unrcgenerau;  of  what  incapable,  252.  255; 

sezz  ucgemration. 
Uses,  of  tiie  moral  law,  in  subserviency-  to 

the  gospel,  297,  &e. 


W 

WaOcirig,  in  Christ,  146;  with  God,  347—349. 
War,  blood  shed  in,  si;  QeCjUent  sources  of, 
436. 

Wurfurc, christian's,  316, 8c£.  how  engaged  in, 
318;  produces  an  experience  to  which  all 
others  an  strangers,  319,  320.333;  this  dis- 
tinguished from  the  checks  of  conscience  in 
the  unregenerate,  32C;  with  w  hat  enemies 
it  is  waged,  321—328;  eneounigemt  uts  in, 
328—330;  victory  in  it,  how  far  attainable, 
332,  33\ 

Wa'i  r,  horn  of,  the  meaning  of,  239;  in  bap- 
tism. 479. 471. 

//  r.-'th.  an  important  talent,  how  to  be  im- 
proved, 44  I— 446. 

Wisdom,  of  Uod,  in  redemption,  59. 167. 

Witrhrraft,  unlaw  fill,  69. 
Word,  of  Uod,  name  of  Christ,  118.  132,  133. 
210. 

Works,  good,  how  to  he  preached,  314, 315. 
World,  vanity  of,  comparatively,  107— im. 

370— .'77;  the  christian's  enemy,  235— 2 i7; 

jitflift'ererice  to  it,  part  of  trie  christian 

temper.  370,  Itc. 
Worship,  of  (  briit,  idolatry  unless  he  is  God, 

126.  127.  135.  147.  151.  rendered  to  Christ 

on  earth,  127— 120,  in  heaven,  130;  of 

saints  and  angels  dishonourable  to  Christ, 

72.  2C4. 


Y 

Young,  persons,  duties  of,  to  the  aged,  428. 


Zalcueai,  storv  of,  185. 

Zeal,  fur  the  glory  of  God,  68.  :65,  366. 


SUBSCRIBERS'  NAMES  FOR  THIS  WORK, 


AS  FAR  AS  RECEIVED. 


A  l 
Miss  Regina  Alison,  Charleston  i 
Mr.  Jacob  Axson,  do. 

B 

Mr.  William  Barlass,  New-York  j 
(6) 

Mr.  John  Bell,  sen.  Green  County, 

Georgia 
Mrs.  Caroline  Ball,  Charleston 
Mrs.  E.  VV. Burnett,  do. 
Francis  Brown,  A.  M.  Dartmouth 

College  ». 
Mr.  Lester  Beebe,  Flushing,  L. 

Island 

Rev.  William  Blackstock 

Rev.  Stephen  Bovell,  Abingdon, 
Virginia 

Mr.  John  Bradley,  Sumpter  Dis- 
trict, S.  C. 

Mr.  Samuel  Bradley,  jun.  d->, 

Mr.  William  Bradley,  do. 

Mary  Bradley,  do. 

Rev.  Duncan  Brown,  Jeffery's 
Creek,  S.  C. 

Rev.  James  K.  Burch,  Phila.de]-  ' 
pMa  (12) 

Rev.  Andrew  Brown,  Pendleton, 
S.  C. 

John  Brownlee,  Esq.  Charleston 
Thomas  &  Wm.  Bradford  (S) 

C 

Rev.  Robert  H.  Chapman,  Cam- 
bridge, N.  Y. 

Mr.  Ralph  Crabb,  Botetourt,  Vir. 

Rev.Thomas  Cleland,  Springfield, 
Washington,  Kentucky  (2) 

Mr.  Thomas  Creigh,  Greenbriar 
County,  Virginia 


Mr.  Hooper  Cummin,  Newark, 
N.  J.  (3) 

John  Cunningham,  E»q.  Charles- 
ton i 

Mr.  George  Cooper,  SumptcrDis- 
trict,  S.  C. 

Hon.  Paul  Carrington 

Mr.Thumas  L.  Cowan,  Salisbury, 
N.C. 

Rev.  Archibald  Cameron,  Shelby 
County,  Ken.  (15) 

Rev.  William  Calhoon,  Staunton, 
Vir. 

D 

Mr.  Robert  Dobson,  Greene  Couft- 

fy 

Rev.  John  W.  Doke,  Frankford, 

Femv 

Mr.  John  Dayton,  Philadelphia 
Mr.  John  M.  Davidson,  Mercers- 
burg,  Venn. 
Mr.  Samuel  Dickson,  Charleston 
Mr.  Joseph  Downing,  Wilming- 
ton, DejL 

E 

Mr.  Robert  English,  Sumpter 

District,  S.  C. 
Mr.  A.  M.  Eachin,  do. 
Rev.  David  Edwards,  Cape  May. 

F 

Rev.  Nathaniel  Freeman,  New- 
Haven  (5) 
Mr.  Anthony  Franklin,  Flushing 

Long-Island 
Rev.  Andrew  Flinn,  Charleston 
Mr.  Samuel  Fox,  Philadelphia 
Mr.John  Fletcher,  Berlin,  Somer- 
set County,  Penn. 


SUBSCRIBERS'  NAMES. 


Mr.  John  Fimeton,  Philadelphia 
Mr.  George  Fulton  do. 

G 

J  Gass,  Esq.  Greene  County,  Geo. 

Mr.  Joseph  Gaston,  do. 

Rev.  John  Glouster,  Philadelphia 

Mr.  Charles  F.  Gordon 

Mr.  Henry  Gerhard,  Philadelphia 

Mr.  Isaac  Gerhard  do. 

H 

Re*.  William  Hollinshead,  D.  D. 
Charleston 

Mr.  James  Henderson,  Prince 
Edward,  Vir.  (5) 

Mr.  Walthall  Holcombe,  do. 

Rev.  Thomas  Hood,  Northumber- 
land County,  Pcnn. 

Rev.  Samuel  Helfienstein 

Rev.  Francis  Herring',  Shipen- 
burgh,  Penn. 

J 

Mr.  Samuel  Jenkins,  Philadelpha 
K 

Isaac  S.  Keith,  D.  D.Charleston 
Rev.  Robert  Kennedy,  Mercers- 
berg',  Penn. 

L 

Rev.  Robert  Logan,  Vir. 
Rev.  Drury  Lacy  do. 
Mrs.  Susanna  Lehre,  Charleston 

M 

Rev.  Jedidiah  Morse,  D.  D. 
Charlestown  (6) 

Rev.  Samuel  Miller,  D.  D.  New- 
York 

Mr.  David  Moore,  Georgia 

Mrs.  H.  M'Kenzie,  Charleston 

Benjamin  M'Nutt.Esq, 

Rev.  James  M'Knight 

Mr.  Eii  M'Faddin,  Sumpter  Dis- 
trict, S.  C. 

Mr.  Thomas  M'Faddin,  do. 

Mr.  John  M'Faddin,  do. 

Dr.  Robert  Muldrow,  do. 

Mr.  Michael  Murphy,  do. 

Mr.  Robert  M'Faddin,  do. 

Mrs.  Martha  Ann  Matthews, 
Charleston 

Mr.Stephen  Miller,  Bridgton,  N.J-. 

Dr.John  S.  Martin,  Snow  Hill,  M. 


N 

Joseph  Nourse,  Esq.  Washington 

City 

Alexander  Nelson,  Esq.  Vir.  (6) 
O 

Mr.  Charles  O'Neal,  Charleston 
Mrs,  Sarah  Ogier,  do. 


Hugh  Patterson,  Esq.  Charles- 
ton 

Mrs.  S.  P.  Parker,  do. 

Mr.  Stephen  Porter,  Flushing, 
Long-Island 

Mr.  Andrew  Pickens,  sen.  Pen- 
dleton, S.  C. 

R 

Rev.  John  B.  Romeyn,  Albany 
Mr.  Robert  Rankin,  Greene  Coun- 
ty, Georgia 
Rev.  John  H.  Rice,  Virginia  (3) 
Nathaniel  Russel,  Esq.  Charles- 
ton 

Rev.  Nathaniel  Reeve,  Deerfield, 
N.J. 

Mr.  Thomas  Russel,  Pendleton, 
S.  C. 

Rev.  Robert  Kennedy 
R.  &  A.  Robinson 
Mr.  David  Rankin 
Francis  Rivers,  sen.  Esq.  Charles- 
ton 

S 

Valentine  Sevier,  Esq.  Grenville, 
Tenn. 

Josiah  Smith,  Esq.  Charleston 
W.  S.  Smith,  Esq.  do. 
Mr.  Mason  Spears,  Sumpter  Dis- 
trict, S.  C. 
Mr.  Abner  Steel,  Pendleton,  S.  C. 
Mr.  John  Stites,  Cape  May 
Mrs.  Bethiah  Skirving,  Charles- 
ton 

T 

Thomas  &  Whipple,  Newburv- 
port  (8) 
Mrs. Mary  L.Thomas,  Charleston. 

W 

Rev.  William  Woods,  Penn. 
Mr.  Alexander  Wilson,  jun. Greene 
County,  Geo. 


SUBSCRIBERS'  NAMES. 


Rev.  Moses  Waddel,  D.D.,S.C.  I 

Mr.Ezekipl  Williams,  Wethers-  ! 
field,  Con.  (5) 

Rev.  James  W.  Woodward,  Nor- 
wich, Ver. 

Rev.  Nathan  Waldo,  Williams- 
town,  do. 

Mr.  William  Wilson,  Sumpter 
District,  S.  C. 


Mr.  Thomas  Wells,  do. 
Mr.  Joseph  Way,  do. 
Mr.  Joseph  White,  do. 
Mr.  Leonard  White,  do. 
Mr.  John  Watson,  Merceriburgh, 
Penn. 

West  k  Blake,  Boston  (6) 
Y 

Mr.  William  Young1,  Rockland 


Theological  &  Literary  Book  Store, 

NO.  52,  CORNER  OF  SECOND  AND  CHESNUT  STREETS, 
PHILADELPHIA. 


REV.  JOHN  BUTTERWORTH'S 

CONCORDANCE  AND  DICTIONARY 

TO  THE  HOLY  SCRIPTURES, 

Being  the  most  Comprehensive  and  Concise  of  any  be- 
fore published.  In  which  any  word  or  passage  of  Scripture 
may  be  easily  found.  The  signification  is  given  of  all  pro- 
per names  of  Men,  Women,  Beasts,  Birds,  Fishes,  Cities, 
Towns,  Rivers,  Mountains,  Precious  Stones,  and  other 
things  mentioned  in  Scripture.  Together  with  the  different 
acceptations  of  Scripture  words  ;  a  definition  of  Gospel 
Doctrines  :  and  several  Types  and  Figures  opened.  The 
whole  calculated  to  make  the  Christian  intelligent,  and 
promote  an  increase  of  his  knowledge  in  Divine  things. — 
To  contain  from  450  to  500  pages,  Quarto,  with  6  elegant 
Maps  and  the  Chronological  Tables — by  the  REV.  DR. 
SCOTT,  will  soon  be  published. 

FIRST  AMERICAN,  FROM  THE  SECOND  LONDON  EDITION, 
With  considerable  additions. 

Tiey  recei-sct!  the  Tvord  jt£ft  all  readiness  cf  mind,  and  searched  the  Scriptures  daily,  uliethrr 
thasethings  wert  so.  Acts  xvii.  11 — Comparing  Spiritual  tilings  with  Spiritual.  1  Cor.  ii. 

fC?*  W.  W.  Woodward  had  contemplated  printing  Brown's 
Concordance  ;  but  from  the  great  scarcity  of  BUTTER- 
WORTH'S,  and  from  the  high  estimation  in  which  it  is  held, 
he  has  been  induced  by  the  recommendation  of  his  friends  to 
print  it. — It  will  vary  the  price  a  little  from  the  original  Propo- 
sals, to  those  who  subscribe  for  it  without  taking  the  whole  of 
the  new  edition  of  Scott's  Bible,  and  having  it  bound  with  the 
work.  Proposals  for  Scott's  Family  Bible,  with  Butter- 
worth,  or  without  are  printed. 


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